PLAIN 


lATECHETN’A  L INSTRUCTIONS 


YOUNG  COMMUNICANTS, 


DK3IGNE!!  TO  ASSIST  THEM  IN  FUBMING 


SCRIPTURAL  VIEWS 


THE  LORD’S  SUPPER. 


WITH  AN  ADDRESS 

- --:.v aMHHifc mm&e* ■ v 

ji  > YOUNG  PERSONS  NOT  YET  COMMUNICANTS,  AND  A FEW  MEDITA- 
TION'S ANT  HELPS'  fI)F.  SELF-EXAMINATION. 

P i< 

mLJHHBHI JM 

Bi  tbf  uY  f.  JOHN  BARR 

F GLASGOW 


PHILADELPHIA  : , 

PRESBYTERIAN  BOARD  OF  PUBLICATION  ! 
AND  SABBATH-SCHOOL  WORK, 

o.  1334  CHESTNUT  STREET,  . fc 


THE  UNIVERSITY 


v! 


OF  ILLINOIS 
LIBRARY 

From  the  collection  of 
Julius  Doerner,  Chicago 
Purchased,  1918. 

265.3 

BZ7f> 


Return  this  book  on  or  before  the 
Latest  Date  stamped  below.  A 
charge  is  made  on  all  overdue 
books. 

University  of  Illinois  Library 


rj  24  195? 


* 


% 


PLAIN 


CATECHETICAL  INSTRUCTIONS 

FOR 

YOUNG  COMMUNICANTS 

DESIGNED  TO  ASSIST  THEM  IN  FORMING 

SCRIPTURAL  VIEWS 


THE  LORD’S  SUPPER. 


WITH  AN  ADDRESS 


TO  YOTJNG  PERSONS  NOT  YET  COMMUNICANTS,  AND  A FEW  MEDITA 
TIONS  AND  HELPS  FOR  SELF-EXAMINATION. 


By  the  Rey.  JOHN  BARR, 

OF  GLASGOW 


PHILADELPHIA : 

PRESBYTERIAN  BOARD  OF  PUBLICATION 


■ 


— - 


~ S ■"  ’ 


. 

1 

, 

; 

*r 

>,  . i|r  „ 

. ; ...  > • 

:-A  ®3l 


. 


* 


' 

■ 

■ 

i . ' ' w * ’ t ^ * "* 


, • ■ ■ •••■•  - Jm* 


■ t,  : v i . ■ 


■ 


: v.  1 . \ • ’ : 


v i-;  . . - - '» 


: 1 J 


. - t rt  ; ' * - - * • ' 'r  \*  **  ' *' | A 


<2  T 1/-SM  , I x 


X £>  5\  3> 

Bxip 


PREFACE. 

In  the  following  little  Manual,  the  author  has 
endeavoured  to  furnish  young  persons  with  a 
plain,  concise,  and  scriptural  view  of  the  Lord’s 
Supper.  The  introductory  address  is  design- 
ed to  point  out  to  them  the  obligations  they 
are  under  to  obey  the  Saviour’s  dying  com- 
mandment, the  great  guilt  of  treating  it  with 
neglect — and  to  obviate  some  of  the  most 
common  and  plausible  objections,  urged  by 
those  who  refuse  to  engage  in  this  service. 
To  some  parents  also,  this  portion  of  the  book 
may  be  useful,  by  enabling  them  to  show 
their  children  the  duty  and  importance  of 
publicly  recognizing  their  baptismal  engage- 
ments, and  of  declaring  themselves  the  fol- 
lowers of  Christ. 

The  Catechism  will  doubtless  appear  to 
some  too  long,  and  to  others  too  short.  While 
on  the  one  hand,  however,  nothing  of  impor- 
tance, connected  with  this  holy  ordinance  has 
been  intentionally  omitted;  on  the  other,  it  is 
hoped,  nothing  superfluous  has  been  introduc 
ed.  The  division  of  the  whole  into  distinct  sec- 

iii 


680241 


IV 


PREFACE. 


tions,  will  be  found  of  advantage  for  expedi- 
tious  reference  and  consultation ; and  the  Me- 
ditations and  specimens  of  self-examination 
from  suitable  texts  of  Scripture,  which  are  su- 
peradded,  may  be  helpful  to  some.  Through- 
out the  whole  book  the  utmost  simplicity  of 
language  has  been  studied.  That  God  may 
render  it  of  service  to  many,  is  the  Author’s 
sincere  wish  and  fervent  prayer.  J.  B. 

Glasgow,  27th  February,  1824. 


CONTENTS 


ADDRESS  TO  YOUNG  PERSONS,  CONTAINING 


Preliminary  Observations,  ....  7 

Obligations  to  observe  the  Lord’s  Supper,  . . 9 

Great  guilt  of  neglecting  it,  ....  14 

Objections  answered, • 16 


CATECHISM. 


Section  I. — Of  the  Institutions  and  Names  of  the 

Lord’s  Supper, 25 

Section  II. — Christ’s  Character,  and  the  Design  of 
his  Death,  29 

Section  III. — On  the  Nature  and  Uses  of  the  Lord’s 
Supper,  . . . . . . . . 36 

Section  IV. — Of  the  Elements  used  in  this  Ordi- 
nance, and  their  spiritual  Signification,  . 40 

Section  V. — Of  Communicants  partaking  of  the 
Elements,  and  how  this  should  be  done,  . 43 

Section  VI. — Of  the  characters  who  have  a right 
to  this  Ordinance,  and  the  guilt  and  danger  of 
unworthy  communicating,  . . . . 51 

Section  VII. — Of  the  obligations  to  Self-examina- 
tion, and  the  manner  in  which  it  should  be  per- 
formed, . 54 

Section  VIII. — Of  several  particulars  concerning 
which  we  ought  to  examine  ourselves,  . . 58 

Section  IX. — Trial  of  our  success  in  Communica- 
ting,   6? 

Section  X. — Of  our  conduct  after  Communicating,  70 

Example  of  Self-dedication  to  the  Lord,  . . 74 

Meditations  for  the  Lord’s  Table,  ...  76 

Questions  for  Self-examination,  ...  84 

1 * 


5 


ADDRESS 


TO  YOUNG  PERSONS 

NOT  YET  COMMUNICANTS. 


My  Dear  Young  Friends  : — Have  you  ever  seriously 
thought  of  joining  yourselves  in  fellowship  with  the 
Church  of  Christ,  and  of  commemorating  his  death  at 
his  tablel  If  you  have,  you  will  be  the  more  readily 
disposed  to  attend  to  the  following  considerations  on 
this  subject,  which  are  designed  to  excite  you  speedily 
to  engage  in  this  important  undertaking.  But  though 
you  should  not  yet  have  laid  this  matter  seriously  to 
heart,  let  me  entreat  you  patiently  to  read  them,  and 
calmly  and  impartially  to  reflect  on  them,  as  a means 
of  preventing  you  from  neglecting  any  longer  what 
stands  so  intimately  connected  with  your  best  inter- 
ests, both  for  time  and  eternity.  And  O that  the  Spi- 
rit of  God  would  deeply  impress  them  on  your  minds  ! 

First  of  all,  I wish  you  to  be  thoroughly  persuaded, 
that  you  ought  to  be  Christians  in  reality,  before  you 
become  Christians  by  profession.  A moment’s  reflec- 
tion must  convince  you  that  it  would  be  hypocritical 
and  heaven-insulting,  to  assume  a Christian  profession 
while  you  are  destitute  of  every  distinctive  qualifica- 
tion of  the  genuine  friends  of  Christ.  Though  such  a 
practice  is  too  common  in  the  age  and  country  in  which 
we  live,  as  plainly  appears  from  the  conduct  of  many 
who  have  become  church-members,  yet  you  ought  to 
be  on  your  guard  against  it,  as  you  love  your  own  soul. 
By  declaring  yourselves  followers  of  Christ,  while  you 
are  strangers  to  true  godliness,  you  will  be  in  awfm 
hazard  of  becoming  satisfied  with  having  a name  to 
live,  though  spiritually  dead ; and  may  be  given  up  by 

7 


8 


ADDRESS  TO 


God  to  persevere  to  the  end  of  life  in  this  delusive 
course — a course  which  mnst  terminate  in  your  ruin. 
Consider  these  alarming  words  of  the  Redeemer,  “ Not 
every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven,  but  he  that  doeth  the  will 
of  my  Father  who  is  in  heaven.  Many  will  say  unto 
me  in  that  day,  Lord,  Lord,  have  we  not  prophesied  in 
thy  name?  and  in  thy  name  have  cast  out  devils?  and 
m thy  name  done  many  wonderful  works?  And  then 
will  I profess  unto  them,  I never  knew  you : depart 
from  me,  ye  that  work  iniquity.”  (Matt.  vii.  21,  23.) 

Inquire  then  seriously  at  your  own  heart,  as  in  the 
sight  of  God,  whether  you  are  yet  enemies  to  Christ  in 
your  mind,  and  by  wicked  works,  or  are  of  the  number 
of  his  genuine  friends.  Have  you  ever,  with  deep  con- 
cern, believed  you  are  sinners — condemned,  helpless, 
and  perishing  sinners?  Have  you  seen  yourselves 
justly  exposed  to  the  wrath  of  God,  and  to  eternal  mis- 
ery ? Have  you  been  compelled  by  a sense  of  your  guilt 
and  danger  earnestly  to  inquire,  “ What  shall  I do  to 
be  saved  ?”  Have  you  accounted  it  “ a faithful  saying, 
and  worthy  of  all  acceptation,  that  Christ  Jesus  came 
into  the  world  to  save  sinners  ?”  Have  you  listened 
joyfully  to  the  glad  tidings  of  the  gospel,  and  been  per- 
suaded that  Christ,  and  Christ  alone,  is  able  to  save  to 
the  uttermost  ? Have  you  fled  to  him  for  refuge,  as 
the  only  hope  set  before  you  ? Have  you  placed  your 
whole  dependence  on  his  blood  and  righteousness  for 
pardon,  justification,  and  eternal  life ! And  are  you 
studying  daily  to  manifest  your  love  to  him  who  saved 
you  from  everlasting  destruction,  by  obeying  his  com- 
mandments ? If  you  can  answer  these  plain  questions 
in  the  affirmative,  I would  address  you  as  the  friends 
of  Jesus,  and  encourage  you,  without  delay,  publicly  to 
avow  your  friendship  for  him  by  going  to  his  table, 
and  commemorating  his  death. 

But  though  you  cannot  say  that  this  has  been  your 
experience,  you  are  not  to  suppose  that  you  are  there- 
fore absolved  from  all  obligation  to  obey  the  dying  com- 
mandment of  Christ.  If  you  desire  to  enjoy  happiness 
through  eternity,  (and  who  does  not  ?)  you  must  be  in- 


YOUNG  PERSONS. 


9 


debted  to  Christ  for  its  attainment.  From  him,  how- 
ever, you  shall  never  receive  it,  unless  you  give  your- 
selves up  to  him,  by  believing  on  his  name,  and  by  de- 
voting yourselves  to  his  service.  It  ought,  therefore, 
to  be  your  first  and  great  concern,  to  be  interested  in 
Christ.  While  this  is  not  your  attainment,  you  are  in 
a dangerous  case,  exposed  every  moment  to  eternal 
perdition.  To  remain  indifferent  in  such  a condition 
is  worse  than  madness — it  is  soul-destroying  wicked- 
ness. Be  persuaded  then  presently,  and  in  good  ear- 
nest, to  attend  to  the  things  which  belong  to  your 
everlasting  peace.  Give  no  sleep  to  your  eyes,  nor 
slumber  to  your  eye-lids,  till  you  have  surrendered 
yourselves  to  Christ,  wholly,  and  for  ever,  and  have 
put  vour  trust  in  him  for  pardon  and  eternal  life.  By 
delaying  this  another  week  or  day,  you  may  find  it  too 
late  ; “ Wherefore,  as  the  Holy  Ghost  saith,  To-day  if 
ye  will  hear  his  voice,  harden  not  your  hearts.”  In  too 
great  haste  you  cannot  be,  to  flee  from  the  wrath 
which  is  to  come.  Nor  doubt  his  willingness  to  receive 
you,  guilty  and  vile  as  you  may  be ; and  his  readiness 
to  confer  on  you  a share  of  the  blessings  of  his  great 
salvation.  Listen  to  his  gracious  calls  and  invitations 
in  the  gospel.  “ As  I live,”  saith  the  Lord  God,  “ I 
have  no  pleasure  in  the  death  of  the  wicked  ; but  that 
the  wicked  turn  from  his  way,  and  live : turn  ye,  turn 
ye  from  your  evil  ways ; for  why  will  ye  die,  O house 
of  Israel  V’  “ Look  unto  me  and  be  ye  saved,  all  Jie 
ends  of  the  earth;  for  I am  God,  and  there  is  none 
else.”  “ Believe  in  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved.”  (Ezek.  xxxiii.  11 ; Isaiah  xiv.  2*2 ; 
Acts  xvi.  31.) 

Having  reminded  you,  my  young  friends,  of  the  ne- 
cessity of  internal  piety,  as  the  only  proper  foundation 
of  a Christian  profession,  I shall  now  proceed  to  point 
out  to  you  the  obligations  you  are  under  to  declare 
yourselves  publicly  the  disciples  of  Christ. 

You  were  early  devoted  to  God,  in  baptism,  by  your 
parents.  But  this,  commendable  as  it  was  on  their 
part,  was  no  action  of  yours,  and  does  not  constitute 
you  professing  followers  of  Christ.  Before  this  can  take 


10 


ADDRESS  TO 


place,  you  yourselves  must  approve  of  this  deed  of 
your  parents,  by  publicly  recognizing  the  obligations 
of  your  Baptism,  and  by  joining  yourselves  to  the 
Church  of  Christ.  An  open  and  personal  profession  of 
attachment  to  the  Redeemer,  is  expressly  enjoined; 
and  the  neglect  of  it  will  be  awfully  punished.  His 
own  words  are — “ Whosoever  shall  confess  me  before 
men,  him  will  I confess  also  before  my  Father  who  is 
in  heaven.  But  whosoever  shall  deny  me  before  men, 
him  will  I also  deny  before  my  Father  who  is  in  hea- 
ven.” (Matt.  x.  32,  33.)  Now,  my  young  friends,  one 
important  branch  of  confessing  Christ  before  men,  or, 
in  other  words,  of  declaring  our  love  to  his  person  and 
cause ; our  belief  in  his  doctrines  ; our  reliance  for  par- 
don and  eternal  life  on  his  atoning  blood ; and  our  de- 
votedness to  his  service ; consists  in  publicly  commem- 
orating his  death.  It  is  to  this  I wish  particularly  to 
call  your  attention,  and  to  show  you,  that  you  are  un- 
der the  most  express  and  strongest  obligations  to  per- 
form this  service.  This,  I hope,  will  satisfactorily  ap- 
pear, if  you  carefully  peruse  and  meditate  on  the  fol- 
lowing particulars. 

1.  That  you  should  partake  of  the  Lord’s  Supper,  is 
the  express  command  of  Christ.  If  you  read  the 
accounts  which  are  given  concerning  the  institution  of 
this  ordinance  by  the  inspired  writers,*  you  will  see 
that  our  blessed  Lord,  immediately  after  he  had  eaten 
the  Paschal  Supper  with  his  disciples,  took  bread,  and 
when  he  had  given  thanks,  he  brake  it,  and  gave  to 
the  disciples,  saying,  “ Take,  eat.”  In  like  manner  he 
took  the  cup,  and  said,  “ Drink  ye  all  of  it.”  And  then 
he  added  these  emphatical  words,  “ This  do  in  remem- 
brance of  me .”  Now,  this  is  a plain  and  express  com- 
mandment— a commandment  issued  by  Him  who  is  su- 
preme Lord  and  Lawgiver  in  Zion.  And  that  it  is 
binding  on  all  his  disciples,  in  every  age,  appears  from 
the  charge  to  observe  this  ordinance  “ till  he  shall 
come  again ” to  judge  the  world.  The  jiigh  authority 
of  Christ,  therefore,  binds  every  person,  who  calls  Him 


* See  Section  I.  Question  3d. 


YOUNG  PERSONS. 


11 


Lord  and  Saviour,  to  obey  this  command.  It  is  the  po- 
sitive requirement  of  the  Christian  ruler,  and  therefore 
the  undeniable  duty  of  the  Christian  subject.  No  man 
can  refuse  to  observe  it,  without  renouncing  all  connex- 
ion with  Christ,  and  daring  to  lift  up  arms  against  his 
government.  If  you  have  any  respect  at  all  for  his  autho- 
rity, and  any  desire  to  share  in  the  blessings  of  his  sal- 
vation, you  are  as  certainly  bound  to  obey  this  precept 
as  any  other  which  is  contained  in  the  Bible. 

2.  That  you  should  keep  up  the  public  remembrance 
of  Christ’s  death,  is  highly  reasonable . — In  all  civili- 
zed countries  it  has  been  customary,  publicly  to  com- 
memorate events  of  great  and  general  importance. 
The  anniversary  of  a nation’s  emancipation  from  sla- 
very, or  of  a country’s  escape  from  imminent  danger, 
has  been  justly  deemed  worthy  of  public  celebration. 
For  any  one  to  refuse  to  join  in  such  festivals,  though 
commanded  by  the  highest  authority  in  the  realm, 
would  obviously  be  unreasonable.  But  what  event  is 
so  great,  and  so  extensively  interesting  to  the  human 
race,  as  the  death  of  Christ  ! This  is  an  event  fraught 
with  the  most  important  blessings,  an  event  by  which 
redemption  from  sin  and  misery,  and  a right  to  celes- 
tial glory  were  purchased  for  all  his  followers.  If, 
therefore,  any  event  be  worthy  of  public  commemora- 
tion, this  most  certainly  is.  If  it  shall  be  held  in  ever- 
lasting remembrance  by  all  the  redeemed  in  heaven, 
surely  it  is  reasonable  that  it  should  often  be  publicly 
celebrated  by  all  the  ransomed  on  earth. 

3.  Gratitude  to  Christ  demands  this  service  from 
you.  If  your  best  friend  and  benefactor,  who  had  sa- 
ved your  life  at  the  hazard  of  his  own,  and  besides 
conferred  upon  you  many  gifts,  and  a title  to  a large 
inheritance,  were  to  require  you  with  his  dying  breath, 
to  perform  some  easy  and  reasonable  service  in  re- 
membrance of  what  he  had  done  for  you,  would  not 
gratitude  bind  you  to  its  strict  observance!  Would 
it  not  betray  the  basest  ingratitude,  were  you  to  treat 
his  request  with  neglect!  What  friend  and  bene- 
factor can  perform  for  you  the  one-thousandth  part  of 
what  Christ  has  done!  “ Though  he  was  rich,  for  your 


12 


ADDRESS  TO 


sakes  he  became  poor,  that  through  his  poverty  ye  might 
be  rich.”  For  your  salvation  he  not  only  hazarded  his 
life,  but  freely  laid  it  down.  If,  therefore,  you  feel  a 
spark  of  gratitude  to  Him  for  what  he  has  done  for  you, 
for  what  he  is  still  doing,  and  for  what  he  has  promis- 
ed to  perform,  it  will  prompt  you  to  obey  his  dying  com- 
mand. To  refuse  it  will  be  an  evidence  of  the  black- 
est ingratitude.  His  own  words  are,  “ If  a man  love 
me,  he  will  keep  my  words : he  that  loveth  me  not, 
keepeth  not  my  sayings.”  (John  xiv.  23,  24.) 

4.  The  honour  of  Christ  requires  this  from  you. 
Christ  has  set  up  his  cause  in  our  world,  and  called  his 
friends  to  marshal  round  his  standard,  and  publicly  to 
declare  their  adherence  to  his  government.  His  king- 
dom consists  of  subjects  separated  from  the  world  lying 
in  wickedness,  by  their  new  and  heavenly  birth,  by  a 
pure  and  holy  conversation  and  by  a Christian  profes- 
sion. These  subjects  of  the  Redeemer,  in  obedience  to 
his  call,  avow  their  loyalty  to  Him,  before  one  another, 
and  before  the  world,  by  associating  in  church-fellow- 
ship, and  by  publicly  showing  forth  his  death.  In  this 
service,  in  a peculiar  manner,  they  appear,  for  the  ho- 
nour of  Christ,  a class  of  men  separated  from  the  com- 
mon mass  of  society,  and  devoted  to  his  service.  Now 
my  young  friends,  as  the  existence  of  this  class  of  men, 
and  their  observance  of  this  ordinance,  are  indispensa- 
bly necessary  for  promoting  Christ’s  honour  on  earth, 
are  not  you,  as  well  as  others,  bound  to  unite  with 
them  in  this  service,  if  you  wish  Him  to  be  honoured  ! 
While  you  neglect  this  service,  do  you  not  for  your 
part  dishonour  him,  by  slighting  his  cause  1 and  do  you 
not  encourage  others  by  your  example  to  treat  him 
with  dishonour!  Were  all  to  do  so,  would  not  his 
cause  perish  from  the  earth  1 The  honour  of  Christ, 
therefore,  requires  you  to  contribute  your  mite  of  pub- 
lic profession  to  the  support  of  his  cause.  And  whom 
will  you  honour,  if  you  refuse  thus  to  give  glory  to  the 
Son  of  God  ! 

5.  The  last  motive  to  this  duty  which  I shall  men- 
tion, is  your  own  spiritual  edification  and  com- 
fort. All  the  ordinances  of  the  gospel  are  intended  to 


YOUNG  PERSONS. 


13 


promote  our  spiritual  improvement.  No  one  of  them, 
however,  is  more  admirably  adapted  for  this  purpose, 
than  the  Lord’s  Supper.  In  this  ordinance  we  have 
set  before  us,  in  a lively  and  affecting  manner,  Christ 
crucified.  By  the  memorials  of  his  death,  of  which 
we  are  called  to  participate,  our  bodily  senses,  as 
well  as  our  gracious  affections,  are  called  into  ac- 
tion ; and  we  here  see,  and  hear,  and  taste,  and  han- 
dle the  Word  of  life.  Here,  while  through  the  me- 
dium of  bread  and  wine  we  contemplate  our  crucified 
Lord,  and  reflect  on  the  Father’s  love  in  sending  his 
own  Son  to  be  our  Ransomer,  and  on  the  matchless 
love  and  condescension  of  Christ  in  submitting  to  igno- 
miny, suffering,  and  death  for  our  salvation,  we  feel  our 
love  to  God  and  Christ  quickened , exercised,  and 
invigorated.  Here,  while  we  behold  this  costly  sacri- 
fice for  sin,  the  slain  Lamb  of  God,  and  consider  that 
nothing  else  could  atone  for  our  guilt , and  redeem  us 
to  God,  our  views  of  the  evil  of  sin  are  enlarged, 
our  godly  sorrow  on  account  of  it  excited,  and  our 
hatred  of  it  strengthened.  Here,  while  we  behold 
all  the  blessings  of  the  New  Covenant — pardon,  justi- 
fication, sanctification,  adoption  into  the  family  of  God’s 
children,  a share  in  all  their  gracious  privileges  here, 
and  the  enjoyment  of  eternal  life  hereafter — flowing  to 
guilty  men  through  Christ’s  death,  and  sealed  and  se- 
cured by  his  blood  to  all  who  believe  in  his  name ; our 
souls  are  comforted  and  refreshed,  and  “ we  are  fed 
as  with  marrow  and  fatness  ” And,  in  fine,  when  we 
are  suitably  exercised  at  the  Lord’s  Table,  here  our 
faith  is  increased,  our  hope  is  animated,  our  humility 
is  deepened,  our  heavenly  mindedness  is  promoted,  our 
brotherly  love  is  inflamed,  and  our  benevolerice  extends 
its  kindest  regards  to  the  whole  family  of  Adam. 

Improved  thus  in  every  gracious  principle  and  affec- 
tion, we  are  strengthened  for  work  and  for  warfare,  for 
active  duty,  and  for  patient  suffering  ; and  are  made  to 
go  on  our  way  rejoicing.  Thus  we  find  the  promise 
verified,  “ They  that  wait  upon  the  Lord  shall  renew 
their  strength : they  shall  mount  up  with  wings  as  ea- 
gles ; they  shall  run  and  not  be  weary,  and  they  shall 
walk  and  not  faint.”  (Isaiah  xi.  31.) 

2 


14 


ADDRESS  TO 


Let  me  ask  you,  my  young  friends,  are  not  these 
blessings  worthy  of  your  most  diligent  pursuit  1 If  you 
love  your  own  soul,  you  cannot  think  lightly  of  them. 
But  if  you  esteem  and  fervently  desire  them,  you  must 
seek  after  them  by  observing  all  the  ordinances  of 
Christ’s  appointment,  and  particularly  the  commemo- 
ration of  his  death.  While  you  neglect  this  holy  in- 
stitution, you  slight  one  of  the  most  important  means 
of  promoting  your  own  spiritual  edification  and  com- 
fort. 

Now,  if  you  take  all  these  particulars  into  the  ac- 
count, you  will  see  by  what  powerful  motives  and  ob- 
ligations you  are  bound  to  show  forth  the  Lord’s  death. 
You  are  bound  to  do  this,  by  the  express  command  of 
Christ,  by  the  dictates  of  your  own  minds,  which  can- 
not but  pronounce  this  service  reasonable,  by  the  calls 
of  gratitude  to  your  best  Friend  and  Redeemer,  by  a 
regard  for  the  honour  of  his  all-important  cause  in  the 
world,  and  by  a concern  for  your  own  spiritual  im- 
provement and  future  bliss. 

Proportionable  to  the  number  and  strength  of  these 
obligations,  will  be  the  greatness  of  your  guilt , should 
you  still  persist  in  the  neglect  of  this  duty.  Let  me 
beseech  you  seriously  to  think  of  this.  Your  neglect 
of  this  duty  will  be  a direct  opposition  to  Christ’s  au- 
thority, a hostile  contempt  of  his  command.  By  refu- 
sing to  engage  in  this  service,  you  “set  yourselves 
against  the  Lord  and  his  anointed;”  and  practically 
say,  “We  will  not  have  this  man  to  reign  over  us.” 
Be  assured  you  cannot  continue  to  do  so,  and  prosper. 
“ Let  the  potsherds  strive  with  the  potsherds  of  the 
earth ; but  wo  unto  him  that  striveth  with  his  Maker.” 
(Isaiah  xlv.  9.)  Should  you  obstinately  persist  in  this 
heaven-daring  rebellion,  to  you  in  righteous  judgment 
at  last  he  will  say,  “ Those  mine  enemies,  who  would 
not  that  I should  reign  over  them,  bring  them  hither, 
and  slay  them  before  me.”  (Luke  xix.  27.) 

Your  neglect  of  this  duty  will  be  as  unreasonable 
as  it  is  rebellious.  Whatever  it  be  that  keeps  you 
from  observing  this  ordinance,  you  cannot  deny  that  it 
is  a reasonable  service ; and  that  it  is  the  least  thing 


YOUNG  PERSONS. 


15 


which  the  friends  of  Christ  can  do,  thus  to  testify  their 
respect  fbr  his  memory.  Either,  therefore,  you  mus* 
admit  that  you  are  not  friendly  to  Christ,  or  that,  in 
this  matter,  you  are  chargeable  with  an  unreasonable 
refusal  of  this  most  reasonable  request. 

Your  neglect  of  this  duty  will  be  highly  ungrateful. 
Perhaps  there  are  few  accusations  with  which  you 
would  be  more  pained,  than  to  be  broadly  charged 
with  ingratitude  to  a kind  and  beneficent  friend — a 
friend  to  whom  you  owed  your  liberty,  your  life,  and 
your  worldly  all.  But  if  ingratitude  to  an  earthly 
friend  be  a base  and  degrading  crime,  surely  it  is  no 
less  so  when  manifested  to  your  heavenly  Benefactor. 
Of  this,  however,  you  are  guilty  in  a high  degree, 
while  you  refuse  to  render  this  tribute  of  respect  to  the 
Redeemer.  To  him  you  are  indebted  for  all  the  natu- 
ral gifts  and  religious  privileges  you  possess,  and  all 
the  celestial  happiness  which  you  can  hope  to  enjoy. 
And  yet  when  he  asks  you  to  testify  your  remembrance 
of  him,  not  by  long  pilgrimages,  painful  castigations, 
and  costly  sacrifices,  but  by  an  easy  service,  will  you 
reject  his  request  I If  so,  you  are  indeed  chargeable 
with  ingratitude  to  your  best  Friend  and  Ransomer — 
ingratitude  of  the  deepest  dye. 

Your  neglect  of  this  duty  will  be  dishonouring  to 
the  Redeemer.  In  effect,  it  tells  him  to  his  face,  that 
you  do  not  reckon  his  people  worthy  of  your  fellowship 
or  his  cause  worthy  of  your  countenance  and  support, 
or  his  death  worthy  of  your  remembrance.  It  says,  as 
plainly  as  deeds  can  speak,  that  you  do  not  account 
the  blessings  which  flow  through  his  incarnation,  obe- 
dience, sufferings,  and  death,  entitled  to  public  notice 
and  respect ; and  that  whatever  others  may  do,  as  for 
you,  you  will  not  confess  him  before  men  as  your  Lord 
and  Saviour.  How  insulting  must  this  be  to  Jesus ! 
Thus  saith  the  Lord,  “ Them  that  honour  me  I will  ho- 
nour ; but  they  that  despise  me,  shall  be  lightly  esteem- 
ed.” (1  Sam.  ii.  30.) 

In  fine,  your  neglect  of  this  duty  will  be  a slighting 
of  vc  jr  own  highest  improvement  and  comfort.  If  you 
feel  i concern,  and  manifest  a respect,  for  any  thing, 


16 


ADDRESS  TO 


surely  it  ought  to  be  for  you  r own  soul.  The  spiritua 
cultivation  and  eternal  happiness  of  this  immortal  part 
of  your  nature  are  of  incalculably  higher  importance 
than  all  other  things  beside.  These,  however,  cannot 
be  promoted  and  secured,  if  you  live  in  the  neglect  of 
any  of  Christ’s  institutions.  While,  therefore,  you  re- 
fuse to  go  to  the  Lord’s  table,  to  show  forth  his  death, 
a service  so  eminently  calculated  to  advance  your  spi- 
ritual nourishment  and  growth  in  grace,  your  soul  can- 
not be  in  health  and  prosper.  By  slighting  it  you  hate 
your  own  soul. 

Let  me  again  beseech  you,  deliberately  and  seriously 
to  weigh  these  considerations  in  your  mind.  Do  not 
cast  them  aside  hastily  as  unworthy  of  further  regard. 
The  voice  of  reason  and  of  God  demands  your  present 
attention  to  a matter  so  intimately  connected  with 
your  soul’s  interest.  “ Now,  therefore,  thus  saith  the 
Lord  of  hosts,  Consider  your  ways.”  (Haggai  i.  3.) 
Unless  you  be  fully  determined  to  refuse  allegiance  to 
Christ,  to  reject  his  most  reasonable  requirements,  to 
requite  his  matchless  kindness  with  ingratitude,  to 
pour  dishonour  on  his  cause,  and  to  disregard  your  own 
advancement  in  holiness  and  happiness — no  longer 
live  in  neglect  of  this  ordinance. 

Perhaps  after  all  that  has  been  said,  some  young 
persons  who  may  have  read  the  above  considerations, 
may  be  still  disposed  to  hesitate.  Scruples  may  arise  in 
their  minds,  and  they  may  attempt  to  satisfy  themselves 
with  objections  and  apologies,  in  not  complying,  at 
least  for  the  present,  with  this  divinely  authoritative 
commandment.  That  nothing  of  this  kind  may  prove 
a hinderance  to  the  prompt  observance  of  this  duty,  I 
shall  very  briefly  attend  to  some  of  the  most  common 
and  plausible  of  these  objections. 

1.  “ May  we  not  be  Christians,”  say  some,  “ though 
we  should  never  observe  this  ordinance  ? Does  the  Bi- 
ble make  the  observance  of  the  Lord’s  Supper  essen- 
tial to  salvation  ? If  it  does  not,  may  not  we  be  saved 
though  we  should  never  go  to  the  Lord’s  table  I” 

To  this  I reply,  No  person  can  be  a genuine  Chris- 
tian who  knowingly  and  habitually  lives  in  the  viola- 


YOUNG  PERSONS. 


17 


tion  of  any  Divine  commandment.  Obedience  to  all 
the  laws  of  Christ  is  required  by  the  Bible  as  essential 
to  salvation;  (Gal.  ii.  20;  James  ii.  10,)  and  conse- 
quently obedience  to  this  command,  as  well  as  any 
other  contained  in  this  holy  volume.  Persons  who 
from  early  life  are  confined  to  their  chamber  by  afflic- 
tion, or  who  are  placed  in  situations  which  put  it  out 
of  their  power  to  engage  in  this  service,  cannot  be 
charged  with  the  guilt  of  neglecting  that  which,  in 
their  case,  is  impracticable.  But  with  respect  to  all 
who  have  arrived  at  the  age  of  maturity;  and  who, 
though  favoured  with  the  most  ample  opportunities 
yet  dare  to  live,  year  after  year,  in  the  willing  neglect 
of  the  Lord’s  Supper,  the  case  is  widely  altered.  Such 
persons  have  much  cause  to  conclude  that  they  are 
strangers  to  the  love  of  Christ,  and  consequently  stran- 
gers to  an  interest  in  his  great  salvation.  The  lan- 
guage of  the  Bible  is,  “He  that  loveth  not  Christ,  keep- 
eth  not  his  sayings  ;” — “ If  any  man  love  not  the  Lord 
Jesus  Christ,  let  him  be,”  or  he  shall  be,  “ anathema 
maranatha;”  that  is,  accursed  from  Christ  at  his 
coming.  (John  xiv.  24;  1 Cor.  xvi.  22.) 

2.  Others  are  ready  to  say,  “We  are  too  young  to 
assume  a Christian  profession.  It  will  be  time  enough 
after  we  are  settled  in  business,  and  have  the  charge 
of  a family.” 

It  is  not  possible  to  fix  at  what  age  persons  in  gene- 
ral ought  to  assume  a Christian  profession,  and  go  to 
the  table  of  the  Lord.  The  truth  is,  fitness  for  com- 
municating depends  not  altogether  upon  years.  Some, 
doubtless,  are  much  sooner  qualified  for  it  than  others ; 
some  when  they  are  very  young  indeed,  and  others  are 
not,  even  in  extreme  old  age.  In  general,  however,  we 
are  warranted  to  affirm,  that  youth  is  the  choicest  sea- 
son in  which  you  can  devote  yourselves  to  Christ  in 
tuis  service.  It  is  the  season  to  which  a special  pro- 
mise is  annexed  : — “ I love  them  that  love  me,  and 
those  that  seek  me  early  shall  find  me.”  It  is  the  sea- 
son when  the  heart  is  usually  most  tender,  and  suscep- 
tible of  the  deepest  and  most  lasting  impressions.  It 
is  the  season  whf  n commonly  the  character  and  habits 


18 


ADDRESS  TO 


are  formed,  which  remain  through  future  life.  By  de- 
voting yourselves  early  to  the  Redeemer  at  his  table, 
and  associating  with  his  professing  and  approved  fol- 
lowers, on  the  one  hand,  you  will  be  preserved  from 
many  of  the  follies  and  crimes  to  which  youth  is  inci- 
dent, and  which  embitter  old  age  with  sorrow  and  an- 
guish ; and,  on  the  other,  you  will  have  it  in  your  pow- 
er to  perform  more  service  for  Christ,  and  to  share 
more  largely  of  the  joys  of  religion  here,  as  well  as  to 
be  warranted  to  expect  a higher  degree  of  glory  here- 
after. Whereas,  by  delaying  this  service  from  year  to 
year,  your  cares  and  troubles  will  increase — your  ex- 
cuses for  putting  it  off  will  multiply — and  you  will  be 
in  danger  of  becoming  progressively  more  indifferent 
about  it,  till  you  treat  it  with  total  neglect.  Besides, 
it  is  extremely  perilous  to  put  off  a present  attention  to 
this  duty,  in  the  hope  of  a more  convenient  season  in 
future.  Your  time  is  short  and  awfully  uncertain. 
“ What  is  your  life  ? It  is  even  a vapour  that  appear- 
eth  for  a little  time,  and  then  vanisheth  away.”  So 
frail  and  precarious  is  it,  that  you  cannot  assure  your- 
selves of  another  day  or  hour.  Trust  not  therefore,  to 
futurity,  lest  death  should  call  you  away  much  sooner 
than  you  fondly  calculate,  and  put  the  performance  of 
this  service  for  ever  out  of  your  power. 

3.  Others  plead  as  their  apology,  “ that  they  fear 
they  are  not  properly  qualified  for  commemorating 
Christ’s  death ; and  that  instead  of  deriving  benefit 
from  it,  they  would  only  eat  and  drink  judgment  to 
themselves.” 

This  is  by  far  the  most  common  excuse  which  is  ur- 
ged by  those  who  neglect  this  duty.  By  some  it  is 
pleaded  in  honest  sincerity,  under  an  affecting  view  of 
their  own  unworthiness.  Are  you  of  this  number  ? 
Does  your  sin  fill  you  with  self-abhorrence  and  godly 
sorrow?  Are  you  earnestly  desirous  to  be  washed  from 
its  pollution,  and  to  be  freed  from  its  dominion,  as  well 
as  to  have  its  guilt  pardoned  ? Like  Paul,  do  you  tru- 
’y  account  yourselves,  “ less  than  the  least  of  all 
saints,”  and  the  chief  of  sinners  ? Do  you  see  a faith- 
ful delineation  of  your  character  and  state  in  the  pic- 


YOUNG  PERSONS. 


19 


lure  drawn  by  the  pencil  of  inspiration,  and  truly  view 
yourselves  “ wretched,  and  miserable,  and  poor,  and 
blind,  and  naked  1”  If  such  be  your  case  indeed,  you 
have  ample  encouragement  to  come  to  Christ  that  you 
may  obtain  from  him  all  those  blessings  which  are  suit- 
ed to  your  guilty,  polluted,  and  needy  condition.  His 
language  vou  is — “Come  unto  me,  all  ye  that  labour, 

and  are  heavy  laden,  and  I will  give  you  rest.  Him 
that  cometli  to  me,  I will  in  no  wise  cast  out.” — “ The 
bruised  reed  he  will  not  break,  and  the  smoking  flax 
he  will  not  quench.”  (Matt.  xi.  28;  John  vi.  37;  Isa. 
xlii.  3.)  And  you  have  encouragement  to  come  to 
his  table  to  commemorate  his  death,  unworthy 
though  you  be  in  yourselves,  as  there  is  reason  to  hope 
that  he  has  begun  in  you  that  good  work  which  lie 
will  not  forsake,  till  your  salvation  be  perfected.  It  is 
characteristic  of  the  grace  of  God  that  it  leads  men  to 
a holy  jealousy  of  themselves,  discovers  to  them  the 
criminality  and  defilement  of  their  hearts,  and  fills 
them  with  self-loathing  and  self-condemnation.  If  this 
be  your  experience,  and  if  you  sincerely  desire  to  be- 
long to  Christ,  to  be  made  like  him,  and  to  enjoy  fel- 
lowship with  him,  you  have  cause  to  hope  that  in  this 
ordinance  he  will  meet  with  you  and  bless  you.  “ Thus 
saith  the  high  and  lofty  One  that  inhabiteth  eternity, 
whose  name  is  Holy,  I dwell  in  the  high  and  holy 
place,  with  him  also  that  is  of  a contrite  and  humble 
spirit,  to  revive  the  spirit  of  the  humble,  and  to  revive 
the  heart  of  the  contrite  ones.”  (Isa.  lvii.  15.) 

By  others,  this  apology  is  made  from  very  different 
principles,  with  a view  to  excuse  themselves  for  con- 
tinuing in  sin.  They  are  conscious  that  they  are  still 
in  league  with  it,  and  unwilling  to  have  it  broken. 
They  know  that  they  are  the  slaves  of  divers  lusts  and 
forbidden  pleasures ; but  still  they  love  their  slavery, 
hug  their  chains,  and  wish  not  to  be  brought  into  the 
liberty  of  the  sons  of  God.  That  such  persons  are  in- 
deed unprepared  to  come  to  the  Lord’s  table  is  a seri- 
ous truth.  They  are  enemies  to  Christ,  and  to  their 
own  souls.  The  end  of  that  course  which  they  are 
pursu  ng,  is  death — everlasting  death ! If  this  be  your 


9 

20  ADDRESS  TO 

case,  and  if  you  intend  ever  to  break  off  this  course  by 
repentance,  be  entreated  to  do  so  immediately.  If  you 
intend  ever  to  seek  after  preparation  for  showing  forth 
the  death  of  Christ,  be  entreated  to  do  so  presently. 
You  surely  cannot  suppose  that  this  can  ever  be  oo- 
tained  by  you  without  your  own  endeavours,  in  the 
use  of  the  appointed  means.  W uile  you  neglect  these 
means,  your  want  of  preparation  is  your  crime , but  not 
your  excuse.  Without  reserve,  therefore,  give  up  for 
ever  every  sinful  practice.  Study  to  acquire  a compe- 
tent knowledge,  not  only  of  this  ordinance,  but  of  all 
the  doctrines  and  duties  of  Christianity.  Be  regular 
in  your  attendance  on  the  worship  of  God  in  public. 
Seek  the  society  of  them  who  fear  the  Lord.  Fre- 
quently read  the  word  of  God,  and  seriously  meditate 
on  its  all-important  truths ; and  with  importunate  pray- 
er, often  cry  to  the  Lord  effectually  to  convince  you  of 
your  need  of  Christ,  to  enable  you  by  faith  to  lay  hold 
on  him  for  salvation,  and  to  give  you  that  preparation 
of  heart  which  he  alone  can  bestow. 

All  this,  you  must  admit,  is  in  your  power;  and 
while  you  continue  to  neglect  this,  you  prove  that  you 
have  no  sincere  desire  to  be  prepared.  Either,  there- 
fore, candidly  confess  this;  or  prove  the  sincerity  of 
your  desire  by  your  immediate  and  active  attention  to 
these  divinely-appointed  means.  “Awake  thou  that 
sleepest,  and  arise  from  the  dead,  and  Christ  shall  give 
thee  light.”  “ Seek  ye  the  Lord  while  he  may  be 
found ; call  ye  upon  him  whhe  he  is  near.  Let  the 
wicked  forsake  his  way,  and  the  unrighteous  man  his 
thoughts,  and  let  him  return  unto  the  Lord,  and  he  will 
have  mercy  upon  him ; and  to  our  God,  for  he  will 
abundantly  pardon.”  “ Ask,  and  it  shall  be  given  you ; 
seek,  and  ye  shall  find ; knock,  and  it  shall  be  opened 
unto  you : for  every  one  that  asketh,  receiveth ; and 
he  that  seeketh,  findeth ; and  to  him  that  knocketh,  it 
shall  be  opened.”  (Ephes.  v.  14 ; Isa.  lv.  6,  7 ; Matt, 
vii.  7,  8.)  Listen,  therefore,  to  the  heavenly  monition. 
Without  another  hour’s  delay,  presently  and  dihgent  y 
seek  after  preparation  for  this  holy  service ; a id  em- 
brace the  first  opportunity  to  obey  the  Redeem  )r’s  dy- 
•tig  commandment. 


YOUNG  PERSONS. 


21 


4.  Another  objection  which  is  urged  by  some,  is, 
:<  that  they  fear  they  shall  not  be  able  to  conduct 
themselves  afterwards  suitably  to  such  a holy  profession, 
and  that  they  shall  prove  to  it  only  a reproach.”  They 
conclude  that  it  is  better,  therefore,  never  to  assume 
the  Christian  name,  than  to  disgrace  it,  or,  after  a short 
time,  altogether  to  give  it  up. 

To  this  I answer,  Certainly  it  is  less  criminal 
never  to  rank  yourselves  among  the  followers  of  Christ, 
than  to  do  so  and  yet  to  hold  fast  your  iniquities,  and 
afterwards  to  desert  his  cause.  “ No  man,  having  put 
his  hand  to  the  plough,  and  looking  back,  is  fit  for  the 
kingdom  of  God.”  But  let  me  ask  you,  Is  that  person 
in  a safe  state  who  pertinaciously  disobeys  the  com- 
mand of  Christ,  and  refuses  on  any  ground  whatever, 
to  confess  him  before  men  ? That  all  such  are  guilty 
before  God,  and  exposed  to  his  everlasting  displeasure, 
has  already  been  proved.  This  objection,  therefore, 
ought  never  to  be  urged  by  any  as  an  apology  for  not 
commemorating  Christ’s  death,  except  those  who  are 
determined  to  perish  in  their  sins,  and  who  may  wish 
not  to  increase  their  owTn  punishment,  by  adding  this 
guilt  tc^their  other  crimes.  But,  with  respect  to  all 
who  desire  to  flee  from  the  wrath  to  come,  it  is  no 
apology  at  all.  If  you  wish  to  be  saved  by  Christ,  you 
are  called  not  only  to  believe  in  his  name,  but  to  sub- 
mit to  his  authority;  not  only  to  trust  in  his  sacrifice, 
but  to  avow  yourselves  his  willing  servants.  Go,  then, 
and  “ take  on  you  his  yoke,  which  is  easy,  and  his  bur- 
den, which  is  light.”  Enlist  yourselves  under  his  ban- 
ner, go  to  his  table  with  his  people,  and  rely,  not  on 
die  strength  of  your  own  resolutions,  but  on  his  pro- 
mised assistance,  to  be  kept  from  disgraceful  falls,  and 
from  final  backsliding.  No  one  who  trusts  in  him 
shall  be  put  to  shame.  “ He  giveth  power  to  the  faint: 
and  to  them  who  have  no  might  he  increaseth  strength.” 
His  encouraging  promise  to  each  of  his  followers  is — 
“Fear  thou  not,  for  l am  with  thee;  be  not  dismayed, 
for  I am  thy  God ; I will  strengthen  thee ; yea,  I will 
help  thee ; yea  I will  uphold  thee  with  the  right  hand 
of  my  righteousness.”  Hsaiah  xii.  10.) 


22 


ADDRESS  TO 


5.  The  last  objection  which  I shall  notice,  is  “a 
gloomy  dread  of  the  difficulties  and  trials  of  the  Chris- 
tian life,  as  if  they  were  utterly  incompatible  with  pre- 
sent happiness.” 

It  is  true  that  the  Christian  life  has  its  difficulties, 
as  well  as  its  advantages ; and  that  you  cannot  obtain 
the  latter  without  sharing  in  the  former.  The  explicit 
language  of  Christ  is — “ If  any  man  will  come  after 
me,  let  him  deny  himself,  and  take  up  his  cross  daily 
and  follow  me.”  (Luke  ix.  23.)  Yes;  on  the  one 
hand  you  must,  unreservedly  and  for  ever,  give  up 
with  every  forbidden  gratification,  though  once  dear  to 
you  as  a right  hand  or  a right  eye ; and  you  must  re- 
nounce your  self-will,  your  self- wisdom,  and  your  self- 
righteousness.  And,  on  the  other  hand,  you  must  lay 
your  account  with  persecution  from  the  men  of  the 
world;  and  must  meet  with  many  painful  chastise- 
ments from  the  hand  of  your  heavenly  Father.  Like 
all  who  have  gone  before  you,  you  “ must,  through 
much  tribulation,  enter  into  the  kingdom  of  God.” 
(Acts  xiv.  22.)  But  it  is  equally  true,  that  the  enjoy- 
ments of  the  Christian  life  are  far  more  than  a coun- 
terbalance for  all  its  toils  and  sorrows.  “ Godliness  is 
profitable  unto  ail  things,  having  promise  of  the  life 
that  now  is,  and  of  that  which  is  to  come.”  (1  Tim.  iv. 
3.)  As  God’s  people,  you  shall  be  preserved  from 
many  of  the  miseries  attendant  on  vice,  and  have  a 
right  to  all  the  innocent  pleasures  of  the  world.  Your 
afflictions,  as  well  as  your  comforts,  shall  work  together 
for  your  good.  Strength  shall  be  given  to  fit  you  for 
every  duty,  and  support  under  every  trial.  Peace  and 
joy  in  believing,  shall  sweeten  your  lot,  and  raise  you 
superior  to  both  the  smiles  and  frowns  of  time ; and  at 
last  you  shall  obtain  “ glory,  honour,  immortality,  eter- 
nal life.”  The  Lord  God  will  be  your  sun  and  shield  ; 
the  Lord  will  give  you  grace  now,  and  in  due  time  glo- 
ry ; and  no  good  thing  will  be  withheld  from  you  while 
you  walk  uprightly.  Instead,  therefore,  of  being  dis- 
couraged by  the  difficulties  and  trials  of  the  Christian 
life,  you  have  cause  to  say  that  they  are  not  worthy  to 


YOUNG  PERSONS. 


23 


bo  named,  in  comparison  with  the  present  happiness 
and  the  future  glory  of  all  genuine  saints. 

I trust,  my  young  friends,  you  are  now  convinced  it 
is  your  duty  and  interest  to  engage,  without  delay,  in 
showing  forth  the  Lord’s  death  ; that  you  dread  the 
guilt  of  treating  this  service  any  longer  with  neglect, 
and  that  all  your  scruples  and  objections,  which  have 
any  shadow  of  reason,  are  now  removed.  I hope  that 
it  is,  therefore,  your  present  resolution  to  embrace  the 
first  opportunity  to  call  upon  the  elders  and  the  minis- 
ter of  that  church,  which,  after  careful  examination  by 
the  word  of  God,  you  are  satisfied  is  scriptural  in  its 
doctrine,  discipline,  and  communion ; and  to  offer  your- 
selves as  candidates  for  the  table  of  the  Lord.  That 
you  may  not  go  forward  in  an  unprepared  and  unac- 
ceptable manner,  let  me  entreat  you  diligently  to  pe- 
ruse the  following  series  of  catechetical  instructions. 
By  making  yourselves  familiar  with  them,  you  will 
possess  a competent  share  of  knowledge  respecting 
the  nature  and  uses  of  the  Lord’s  Supper,  the  qualifica- 
tions necessary  to  the  right  partaking  of  it,  the  exer- 
cise of  soul  with  which  it  ought  to  be  observed,  and  the 
holy  deportment  by  which  it  should  be  followed.  And 
be  assured  that  the  knowledge  of  these  things  is  indis- 
pensably necessary.  Knowledge,  it  is  true,  is  not  all 
that  is  required.  You  must  also  be  partakers  of  a new 
and  divine  nature,  be  renewed  in  the  spirit  of  your 
minds,  and  have  the  spirit  of  Christ  dwelling  in  you. 
But  these  gracious  attainments  you  cannot  possess  if 
you  are  grossly  ignorant.  Do  not  reckon  an  hour  em- 
ployed every  day  for  a few  weeks,  or  even  months,  too 
much,  in  endeavouring  to  acquire  clear  and  distinct 
views,  both  of  this  ordinance  and  of  all  the  leading  doc- 
trines and  duties  of  our  holy  religion.  And  daily  let 
your  fervent  prayer  to  God  be,  that  he  would  teach  you 
by  his  Holy  Spirit,  as  well  as  by  his  word,  and  make 
you  wise  unto  salvation.  Earnestly  implore,  that  “ he 
who  commanded  the  light  to  shine  out  of  darkness, 
would  shine  into  your  heart,  to  give  you  the  light  of 
the  knowledge  of  the  glory  of  God,  in  the  face  of  Jesus 
Christ.  Let  the  Psalmist’s  prayer  often  be  yours — “ O 


24 


ADDRESS  TO  YOUNG  PERSONS. 


send  out  thy  light  and  thy  truth,”  the  illuminating  in- 
fluences of  thy  Holy  Spirit,  and  the  direction  and  com- 
fort of  thy  word  and  promise ; — “ let  them  lead  me ; 
let  them  bring  me  into  thy  holy  hill,  and  to  thy  taber- 
nacles. Then  will  I go  unto  the  altar  of  God,  unto 
God  my  exceeding  joy.’ 


QUESTIONS. 


SECTION  I. 

OF  THE  INSTITUTION  AND  NAMES  OF  THE  LORD’S  SUPPER. 

1.  Question.  What  is  the  Lord's  Supper ?' 

Answer.  It  is  a holy  ordinance,  in  which 

the  friends  of  Christ  eat  bread  and  drink 
wine,  in  remembrance  of  his  death. 

2.  Q.  By  whom  was  this  ordinance  insti- 
tuted? 

A.  By  Jesus  himself,  who  alone  has  a right 
to  appoint  ordinances  in  his  church. 

3.  Q.  In  what  parts  of  the  word  of  Goa 
are  we  informed  of  the  appointment  of  this 
ordinance  ? 

A.  In  Matt.  xxvi.  26 — 28.  Mark  xiv.  22 
— 24.  Luke  xxii.  19,  20;  and  in  1 Cor.  xA 
23—30. 

4.  Q.  When  did  Christ  institute  it  ? 

A.  The  same  night  in  which  Judas  oe- 
trayed  him,  and  the  last  before  he  was  cruci- 
fied. 

5.  Q.  Is  not  the  time  of  its  institution 
calculated  to  give  it  much  additional  inter- 
est? 

A.  Yes ; because  it  is  not  only  the  com- 
mand of  our  Redeemer,  but  his  dying  com- 
mand. 


3 


25 


36  INSTITUTION  AND  NAMES 

H.  Q.  Does  not  his  institution  of  it  at 
dhis  time  show  his  deep  concern  for  his  peo 
pie’s  coynfort  ? 

A.  Yes  : though  he  had  then  the  near  pros- 
pect of  his  awful  sufferings;  yet  such  was 
his  concern  for  their  comfort,  in  every  future 
age,  that  he  left  them  this  memorial  of  his 
love  till  he  come  again. 

7.  Q.  By  what  names  is  it  commonly 
called ? 

A.  It  is  called,  the  Sacrament,  the  Eucha- 
rist, the  Lord’s  Supper,  the  Communion,  the 
Feast,  &c. 

8.  Q.  Why  is  it  called  the  Sacrament?* 

A.  Because  it  is  a visible  sign  of  spiritual 

blessings,  and  a public  test  of  our  discipleship ; 
for,  in  it  we  receive  the  symbols  of  God’s 
covenant,  and  avow  ourselves  followers  of 
Christ. 

9.  Q.  Why  is  it  called  the  Eucharist  ?t 

A.  Not  only  because  Christ  gave  thanks 

* The  word  Sacrament  is  not  in  the  Bible ; but  it  was  used 
soon  after  the  apostles.  It  is  derived  from  the  Latin  term  Sa- 
cramentum , that  oath  by  which  the  Roman  soldiers  were  bound 
to  be  faithful  to  their  General.  Though  there  is  nothing  direct- 
ly of  the  nature  of  an  oath  in  this  ordinance,  yet  it  may  thus  be 
named,  because  it  implies  obligations  equally  sacred  and  bind- 
ing, being  a public  sign  of  our  engagement  to  be  faithful  to 
Christ  the  Captain  of  our  salvation.  As  the  word  Sacramen- 
tum  was  considered  of  the  same  import  with  Mysterium , or 
Mystery,  others  think  Baptism  and  the  Lord's  Supper  were 
early  called  Sacraments,  to  intimate,  that  though  simple  in 
their  outward  form,  they  are  significant  of  the  Mysteries , or 
deep  truths  of  Christianity. 

t The  term  Eucharist  is  a Scriptural  name  in  the  original 
Greek,  Luke  xxii.  19;  1 Cor.  xi.  24;  and,  in  our  Bible,  it  sig- 
nifies, the  Giving-thanks,  Given-thanks,  or  Thanks-giving.  This 
Greek  name  is  applied  in  very  Christian  country. 


OF  THE  LORD?S  SUPPER.  27 

when  he  instituted  it ; but  we  are  bound  to 
observe  it  with  solemn  and  grateful  thanks- 
giving to  God  for  giving  his  Son  to  be  our 
Ransomer,  and  to  Christ  for  submitting  to  die 
for  our  salvation. 

10.  Q.  Is  the  Lord’s  Supper  plainly  men- 
tioned in  the  Sacred  Scriptures  ? 

A.  Yes:  1 Cor.  xi.  20. 

11.  Q.  Why  is  it  called  the  Supper? 

A.  Because  Christ  instituted  it  immediate- 
ly after  he  had  eaten  the  Passover,  or  the 
Paschal  Supper,  with  his  disciples ; to  be  a 
means  of  promoting  our  spiritual  nourish- 
ment and  growth  in  grace.* 

12.  Q.  Why  is  it  called  the  Lord’s  Supper? 

A.  Because  it  was  appointed  by  the  Lord 

Jesus  Christ,  the  only  Head  and  Lawgiver 
of  the  Church ; and  is  sacred  to  his  honour, 
glory,  and  dominion. 

13.  Q.  Doe s an  apostle  call  it  the  Com - 
munion  ? 

A.  Yes : “ The  cup  of  blessing  which  we 
bless,  is  it  not  the  communion  of  the  blood  of 
Christ?  The  bread  which  we  break,  is  it  not 
the  communion  of  the  body  of  Christ?”  1 Cor. 
x.  16. 

14.  Q.  Why  is  it  called  the  Communion  ? 

A.  Because  in  it  we  hold  joint  fellowship, 

in  sharing  our  holy  and  valuable  privileges, 
procured  by  his  atoning  blood. 


* God  appointed  the  Passover,  when  the  destroying  angel 
paused  over  the  houses  of  the  Israelites,  which  were  sprink- 
led with  the  blood  of  a lamb ; but  the  first-born  of  the  Egyp- 
tians were  all  slain,  Exod.  xii.  The  Lord’s  Supper  has 
come  in  the  room  of  the  Passover,  Matt.  xxvi.  17—28  ; 1 Tor. 
v.  7,  8. 


2b  INSTITUTION  AND  NAMES,  &C. 

15.  Q.  Is  it  called  also  in  Scripture , the 
Feast  ? 

A.  Yes:  1 Cor.  v.  8.  “Let  us  keep  the 
Feast,  not  with  old  leaven,  neither  with  the 
leaven  of  malice  and  wickedness;  but  with 
the  unleavened  bread  of  sincerity  and  truth.” 

16.  Q.  How  does  it  appear  that  this  ap- 
plies to  the  Lord's  Supper  ? 

A.  Because  in  the  preceding  verse,  the 
apostle  says,  “ For  even  Christ  our  passover 
is  sacrificed  for  us  and  then  he  immediate- 
ly adds,  “ Therefore  let  us  keep  the  feast,” 
plainly  meaning  the  New  Testament  feast 
commemorative  of  Christ’s  death  and  sacri- 
fice. 

17.  Q.  Why  is  it  called  the  Feast  ? 

A.  Because,  like  the  Jewish  Passover,  it  is 
a sacred  festival  in  remembrance  of  a great 
salvation  ; and  because  the  friends  of  Christ 
are  here  honoured  to  sit  at  his  table,  and  to 
feed  on  the  blessings  of  his  grace. 

18.  Q Are  there  any  other  appellations 
given  to  this  ordinance  in  the  New  Testa- 
ment ? 

A.  Yes:  it  is  denominated  the  breaking  of 
bread , Acts  ii.  43,  and  chap.  xx.  7 ; — and  the 
cup  of  the  Lord , and  the  Lord's  Table , L 
Cor.  x.  21. 


Christ’s  character,  &c.  29 

SECTION  II. 

Christ’s  character,  and  the  design  of  his  death. 

1.  Q.  Before  you  enter  further  on  the 
Lord’s  Supper , let  me  ask  you , Who  is 
Christ  himself  ? 

A.  He  is  the  Son  of  God,  born  of  Mary, 
a virgin,  and  Joseph  was  his  supposed,  or 
adopted  father. 

2.  Q.  How  is  he  called  ? 

A.  Our  Lord , that  is,  our  Ruler — Jesus , 
our  Saviour — Christ , or  the  Messiah , the 
Anointed. 

3.  Q.  How  do  we  know  that  he  is  the  true 
Messiah  ? 

A.  Because  many  prophecies  respecting 
the  Messiah  were  fulfilled  in  him;  as  of  the 
tribe  and  family  from  whom  he  should  de- 
scend; the  time  when  and  the  place  where  he 
was  to  come  ; his  humility,  sufferings,  and 
death  ; the  daily  sacrifice  abolished,  and  the 
temple  destroyed.  Micah  v.  2,  compared  with 
Matt.  ii.  6 ; Isaiah  liii.  2,  3;  Dan.  ix.  25 — 27. 

4.  Q.  Have  we  any  other  proofs  that  he 
is  indeed  the  promised  Messiah  ? 

A.  Yes  : we  know  him  by  his  character, 
the  important  truths  which  he  taught,  the 
numerous  miracles  which  he  performed,  and 
the  many  prophecies  he  uttered. 

5.  Q.  What  is  said  of  his  character  ? 

A.  He  was  immaculate,  compassionate, 
and  benevolent ; “ holy,  harmless,  undefiled, 
and  separate  from  sinners/’ 

3 * 


30  Christ’s  character,  and 

6.  Q.  What  important  truths  did  tit 
teach  ? 

A.  He  declared  his  own  commission  to  ex- 
plain the  law  of  a God  of  perfect  equity,  love 
to  God,  and  love  to  men,  pardon  of  sins,  the 
resurrection  of  the  dead,  eternal  life  to  them 
who  believe  on  him,  and  eternal  punishment 
to  all  impenitent  sinners. 

7.  Q.  What  miracles  did  he  perform  ? 

A.  He  stilled  the  tempest,  walked  on  the 

sea,  gave  sight  to  the  blind,  made  the  dumb 
to  speak,  healed  many  diseases,  raised  the 
dead,  &c.  ; and  he  performed  his  miracles, 
not  in  a corner,  but  publicly,  and  in  sight  of 
his  enemies. 

8.  Q.  What  prophecies  did  he  declare  ? 

A.  That  he  should  be  betrayed,  mocked, 

scourged,  and  crucified,  that  in  three  days 
after  he  should  rise  from  the  grave,  that 
miraculous  gifts  should  be  conferred  on  his 
apostles,  that  Jerusalem  should  be  totally 
destroyed,  and  the  gospel  universally  preach- 
ed. 

9.  Q.  Does  Christ  speak  of  his  own  Deity  } 

A.  Yes  : he  declares  that  he  is  equal  with 

God  : “ T and  my  Father  are  one  John  x. 
30—38. 

10.  Q.  But  does  he  admit  that , in  some 
respects , he  is  inferior  to  God  his  Father  ? 

A.  He  does  so,  in  reference  to  his  com- 
mission to  work  and  stcffer  for  our  redemp- 
tion. 

11.  Q.  Did  he  possess  human  nature 
similar  to  the  former  prophets  ? 


THE  DESIGN  OF  HIS  DEATH. 


31 


A.  Yes:  from  his  youth  “‘he  grew  and 
waxed  strong  in  spirit,  filled  with  wisdom  ; 
and  the  grace  of  God  was  upon  him he 
hungered  and  thirsted,  he  wept  and  joyed, 
he  suffered  and  he  bled  and  died. 

12.  Q.  How  was  he  different , therefore , 
from  all  the  prophets  ? 

A.  Because  his  human  nature,  from  the 
first  moment  of  his  life,  was  inseparably  uni- 
ted with  his  divine  ; and  therefore,  he  is  call- 
ed Immanuel,  God  with  us;  Isa.  vii.  14; 
Matt.  i.  23 

13.  Q.  Are  his  divine  perfections  plainly 
declared  in  the  Holy  Scriptures  ? 

A.  Yes  : they  are  clearly  and  frequently 
taught  in  his  names,  attributes,  works  and 
worship. 

14.  Q.  Notwithstanding  his  true  Deity , 
was  not  his  human  nature  put  to  death  ? 

A.  Yes  : “ it  is  Christ  that  died.” 

15.  Q.  What  kind  of  death  did  Christ 
die ? 

A.  The  shameful,  painful,  and  accursed 
death  of  crucifixion. 

16.  Q.  By  whom  was  he  put  to  death  ? 

A.  By  the  unbelieving  Jews,  and  the  Ro- 
man .defiers.  1 

17.  Q.  Why  did  they  take  away  his  life ? 

A.  The  carnally-minded  Jews,  who  ex- 
pected that  Messiah  should  be  a great  world- 
ly prince,  scorned  him  on  account  of  his 
poverty  ; and  the  Pharisees  and  rulers  hated 
him  because  he  so  plainly  exposed  their 


32  Christ’s  character,  and 

errors;  therefore  they  accused  him  to  tht, 
Roman  Governor,  who  at  that  time  alone 
had  the  power  among  them,  of  sentencing 
criminals  to  death. 

18.  Q.  What  were  the  crimes  which  they 
laid  to  his  charge  ? 

A.  They  accused  him  of  blasphemy , be- 
cause he  called  himself  the  Son  of  God ; and 
of  treason , because  he  admitted  that  he  was 
a king. 

19.  Q.  Was  not  his  innocence  fully  es- 
tablished ? 

A.  Yes : he  was  indeed  the  Son  of  God, 
and  the  spiritual  king  of  Zion ; and  his  very 
enemies,  Judas  who  betrayed  him,  Pilate 
who  condemned  him,  and  the  centurion  who 
crucified  him,  all  attested  his  innocence. 

20.  Q.  Though  the  design  of  men  in  put- 
ting Christ  to  death  ivas  extremely  wicked, 
yet  teas  not  God’s  purpose  gracious  and 
lov  i ng  ? 

A.  Yes : “ Herein  is  love,  not  that  we  lov- 
ed God,  but.  that  he  loved  us,  and  sent  his 
Son  to  be  the  propitiation  for  our  sins.”  1 
John  iv.  10. 

21.  Q.  Did  Christ  suffer  from  any  other 
source  than  from  the  hands  of  wicked  men ? 

A.  He  suffered  also  from  the  malice  of 
devils,  and  chiefly  from  the  hiding  of  his 
Father’s  face,  which  forced  him  to  exclaim. 
— ■“  My  God  ! my  God  ! why  hast  thou  for- 
saken me?”  Luke  xxii.  53. — Matt,  xxvii. 
46. 


THE  DESIGN  OF  HIS  DEATH. 


33 


22.  Q.  Did  he  suffer  only  in  his  body  ? 

A.  He  suffered  chiefly  in  his  soul,  as  ap- 
pears from  his  own  declaration,  “ My  soul 
is  exceeding  sorrowful  even  unto  death.” 
Matt.  xxvi.  38. 

23.  Q.  Did  Christ  submit  to  all  this  wil- 
lingly ? 

A.  Yes : his  own  words  are,  “ No  man 
taketh  my  life  from  me  ; I lay  it  down  of  my- 
self.” “ I lay  down  my  life  for  the  sheep.” 
John  x.  15 — 18. 

24.  Q.  Was  his  design  in  this  simply  to 
set  his  followers  an  example  of  steadfast 
adherence  to  the  truth  which  he  taught  ? 

A.  In  Christ’s  sufferings  and  death  we 
doubtless  have  a glorious  example  of  attach- 
ment to  truth,  and  of  patience,  meekness,  for- 
titude, and  forgiveness  of  injuries;  but  this 
was  far  from  being  their  only , or  even  their 
chief  design. 

25.  Q.  What  ivere  the  great  designs  for 
which  Christ  gave  himself  up  to  death  ? 

A.  To  redeem  guilty  men  from  everlasting 
destruction,  and  to  bring  them  to  the  enjoy- 
ment of  eternal  life. 

26.  Q.  Are  you  sure  that  his  death  is  the 
meritorious  cause  on  account  of  which  men 
obtain  pardon  and  eternal  life  ? 

A.  Yes;  the  testimony  of  Scripture  is — 
“ In  whom  we  have  redemption  through  his 
blood,  even  the  forgiveness  of  sins.”  “ The 
gift  of  God  is  eternal  life,  through  Jesus  Christ 
our  Lord.”  Eph.  i.  7 Rom.  vi.  23. 


34  Christ’s  character,  and 

27.  Q.  Was  his  death  really  substitution- 
ary, or  in  our  room  and  stead  ? 

A.  Yes  : “He  was  wounded  for  our  trans- 
gressions, he  was  bruised  for  our  iniquities,” 
&c.  “ He,  the  Just,  suffered  for  us,  the  un- 
just,” &c.  “ This  is  my  body  which  is  bro- 
ken for  you,”  &c.  Isa.  liii.  5.  1 Pet.  iii.  18. 

1 Cor.  xi.  21. 

28.  Q.  Was  his  death  a sacrifice  and 
atonement  for  sin  ? 

A.  Yes:  “ Christ  also  hath  loved  us,  and 
given  himself  for  us,  an  offering  and  a sacri- 
fice to  God.”  “ The  Son  of  man  came  not 
to  be  ministered  unto  but  to  minister,  and  to 
give  his  life  a ransom  for  many.”  “ He  is 
the  propitiation  for  our  sins.”  Eph.  v.  2. 
Matt.  xx.  28.  1 John.  ii.  2. 

29.  Q.  Could  nothing  less  procure  par- 
don and  eternal  life  for  our  guilty  race  ? 

A.  No  : reason  says  if  they  could  have 
been  obtained  by  easier  means,  God  would 
not  have  sent  his  Son  to  suffer  and  die  for 
our  salvation ; and  the  Scriptures  affirm,  that 
“ Neither  is  there  salvation  in  any  other ; for 
there  is  none  other  name  under  heaven  given 
among  men  whereby  we  must  be  saved.” 
Acts  iv.  12. 

30.  Q.  Hoto  is  it  that  the  death  of  Christ 
possessed  such  matchless  worth  and  efficacy ? 

A.  Because  he  is  Immanuel,  God  in  our 
nature  ; and  consequently  the  obedience  and 
sufferings  of  his  human  nature  derived  infi- 
nite value  from  his  divine 


THE  DESIGN  OP  HIS  DEATH. 


35 


31.  Q.  Why  was  it  necessary  that  our 
Redeemer  should  be  both  God  and  man  in 
one  person  ? 

A.  Had  he  not  been  man,  he  could  not 
have  obeyed  and  died  in  our  stead ; and  had 
he  not  been  God,  his  obedience  and  death 
could  not  have  been  of  sufficient  value  to 
purchase  our  redemption. 

32.  Q.  Are  not  the  resurrection  and  ex- 
altation of  Christ  sufficient  proofs  that  God 
has  approved  and  accepted  his  sacrifice  ? 

A.  Yes : because  “ he  humbled  himself  and 
became  obedient  unto  death,  even  the  death 
of  the  cross ; wherefore  God  also  hath  highly 
exalted  him,  and  given  him  a name  which  is 
above  every  name.”  Philip,  ii.  8,  9. 

33.  Q.  How  do  ice  obtain  an  interest  in 
Chrisfs  sacrifice  ? 

A.  By  believing  the  scripture  testimony 
concerning  Christ,  and  putting  our  trust  in 
him  for  salvation.  “ God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  in  him  should  not  perish, 
but  have  everlasting  life.”  John  iii.  16. 

34.  Q.  Have  ice  sufficient  encouragement 
to  believe  his  willingness  and  ability  to  save 
us? 

A.  Yes  : his  own  testimony  is,  “ Him  that 
cometh  to  me,  I will  in  no  wise  cast  out.” 
And  the  testimony  of  the  Spirit  of  God  is, 
“ He  is  able  also  to  save  them  to  the  utter- 
most that  come  unto  God  by  him.”  John  vi. 
37.  Heb.  vii.  25. 


LUr*  See  on  the  nature  and  evidences  of  Faith,  Sec.  viii.  9 — 15. 


36 


NATURE  AND  USES 


SECTION  III. 

ON  TIIE  NATURE  AND  USES  OF  THE  LORD’S  SUPPER. 

1.  Q.  For  what  ends  did  Christ  institute 
the  Lord's  Supper  ? 

A.  To  be  a public  and  standing  memorial 
of  his  death;  and  to  promote  the  spiritual 
improvement  and  comfort  of  his  people. 

2.  Q.  How  does  it  appear  that  it  is  in- 
tended to  he  a memorial  of  his  death  ? 

A.  From  his  own  words,  “ Do  this  in  re- 
membrance of  me.” 

3.  Q.  How  does  it  appear  that  it  is  in- 
tended to  be  a public  memorial  ? 

A.  Because,  in  observing  it,  the  friends  of 
Christ  are  required,  in  a social  capacity,  to 
show  or  to  publish  openly  the  Lord’s  death.* 

4.  Q.  To  whom  are  ice  to  show  forth , or 
openly  to  publish}  the  Lord's  death  ? 

A.  To  God,  as  the  ground  of  our  hope — 
to  holy  angels — to  our  fellow  Christians — 
to  the  men  of  the  world — and  to  tempting 
devils. 

5.  Q.  How  does  it  appear  that  it  is  in- 
tended to  be  a standing  or  permanent  ordi- 
nance ? 

* The  Lord’s  Supper  cannot  be  administered  to  a single  in- 
dividual, as  Baptism  may ; but  must  have  several  persons,  unp 
ted  in  holy  fellowship,  without  offences,  scandals,  or  schisms  ; 
and  instead  of  performing  it  secretly  they  must  show  it  publidy , 
publish  it  openly , in  the  sight  of  others. 


37 


OF  THE  Li)KD*S  SUP1ER. 

A.  Because  it  is  expressly  said,  “ As  often 
as  ye  eat  this  bread  and  drink  this  cup,  ye  do 
show  the  Lord’s  death,  till  he  come ;”  that  is, 
till  he  come  to  judge  the  world. 

6.  Q.  Is  the  death  of  Christ  worthy  of  be- 
ing thus  publicly  and  permanently  remem- 
bered by  his  followers  ? 

A.  It  certainly  is ; for  it  is  the  most  impor- 
tant event  which  ever  happened  in  our  world 
— an  event  fraught  with  the  most  inestimable 
blessings  to  our  race — an  event  which  will 
be  celebrated  by  all  the  redeemed  with  ever- 
lasting joy. 

7.  Q.  Is  not  the  Lord's  Supper  a confes- 
ing,  or  professing,  as  well  as  a commemora- 
ting ordinance  ? 

A.  Yes:  our  observance  of  this  ordinance 
m effect  is  a confession  of  our  belief  in  Christ’s 
doctrines — of  our  love  to  his  person  and  cause 
—of  our  reliance  on  his  death — and  of  our 
devotedness  to  his  service. — Matt.  x.  32. 

8.  Q.  Is  it  not  also  a communicating  or 
dinmice  ? 

A.  Yes  : in  it  we  “ truly  have  fellowship 
with  the  Father  and  with  his  Son,”  and  also 
with  our  Christian  brethren;  “for  we,  being 
many,  are  one  bread  and  one  body : for  we 
are  all  partakers  of  that  one  bread.”  1 John 
i.  3.  1.  Cor.  x.  16,  17. 

9.  Q.  May  it  not  be  viewed  too  as  a cove 
nanting  ordinance  ? 

A.  Yes:  because  in  it,  over  the  memorials 
of  the  sacrifice  of  Christ,  and  the  blood  of  the 
New  Covenant,  God  acknowledges  us  as  his 

4 


38 


NATURE  AND  USES 


covenant  people,  and  we  claim  him  as  our 
covenant  God.  Jer.  xxxi.  33;  1.  5. 

10.  Q.  May  it  not  be  called  also  a sealing 
ordinance  ? 

A.  Yes : as  circumcision  is  called  a seal  of 
the  righteousness  of  faith  (Rom.  iv.  11  ;)  so 
both  Baptism  and  the  Lord’s  Supper  may  be 
thus  styled,  because  like  seals  set  on  a char- 
ter, they  are  visible  confirmations  of  the  New 
Covenant. 

11.  Q.  Is  not  this  ordinance  intended  al- 
so to  promote  our  spiritual  improvement 
and  growth  in  grace  ? 

A.  Yes  : when  observed  in  a becoming 
manner  it  strengthens  our  faith,  excites  our 
repentance,  inflames  our  love,  animates  our 
hope  and  joy,  and  promotes  our  spiritual 
comfort. 

12.  Q.  How  does  it  strengthen  our  faith? 

A.  By  setting  before  us,  in  a lively  and  af- 
fecting manner,  Christ  crucified,  the  great  ob- 
ject of  faith ; and  by  encouraging  us  more 
fully  to  repose  our  trust  in  Him  who  loved 
us  and  gave  himself  for  us. 

1 3.  Q.  How  does  it  excite  our  repentance  ? 

A.  By  exhibiting  to  us  the  incalculable 

evil  of  sin,  which  required  such  a costly  sa- 
crifice to  expiate  its  guilt ; and  thus  inducing 
us  to  hate  it  more,  as  the  crucifier  of  our 
Lord,  and  to  abhor  ourselves  on  account  of  it. 

14.  Q.  How  does  it  inflame  our  love  to 
Christ  ? 

A.  By  presenting  to  our  view  the  memo- 
rials of  his  matchless  love  in  giving  himself  a 


OF  THE  LORD’S  SUPPER. 


39 


ransom  for  our  redemption ; and  thus  draw- 
ing forth  our  warmest  gratitude  to  our  most 
generous  Friend  and  Benefactor. 

15.  Q.  How  does  it  inflame  our  love  to 
the  people  of  God  ? 

A.  Here  we  meet  with  them  as  avowed 
friends  of  Christ — a people  separated  from 
the  world  lying  in  wickedness — and  feel  our 
hearts  more  knit  to  them  as  our  u brethren  in 
the  Lord.” 

16.  Q.  How  does  it  inflame  our  love  to 
mankind  at  large  ? 

A.  By  showing  us  the  mighty  importance 
which  God  has  attached  to  man’s  redemp- 
tion ; and  by  expanding  our  benevolent  de- 
sires, that  all  should  taste  and  see  that  God 
is  good. 

17.  Q.  How  does  it  animate  our  hope 
and  joy  ? 

A.  By  reminding  us  that  Christ  will  come 
again,  to  carry  all  his  people  home  to  hea- 
ven, that  where  he  is,  they  may  also  be ; and 
that  the  communion  there  shall  be  pure  and 
joyful,  uninterrupted  and  eternal. 

18.  Q.  How  does  it  promote  our  spiritual 
comfort  ? 

A.  By  directing  us  to  the  blood  of  Christ, 
as  the  grand  antidote  for  all  our  woes,  and 
the  source  of  all  spiritual  and  heavenly  bless- 
ings ; and  by  assuring  us  that  he  who  so 
loved  us,  as  to  give  his  life  a ransom  for  us, 
will  withhold  from  us  nothing  which  he  knows 
will  be  beneficial  to  our  souls,  and  will  make 
all  things  work  together  for  our  good. 


40  ELEMENTS  USED  IN  THIS  ORDINANCE 


SECTION  IV. 

OF  T1IE  ELEMENTS  USED  IN  THIS  ORDINANCE,  AND  THEIR 
SPIRITUAL  SIGNIFICATION. 

1.  Q.  What  are  the  elements,  or  symbols., 
which  arc  used  in  the  Lord’s  Slipper  ? 

A.  Common  bread  and  wine. 

2.  Q.  What  is  signified  by  the  Bread ? 

xA  Christ’s  body ; or  his  human  nature. 

3.  Q.  What  is  signified  by  the  Wine  ? 

A.  Christ’s  blood  ; or  his  sacrifice  for  sill. 

4.  Q.  How  do  bread  and  wine  represent 
Christ’s  body  and  blood  ? 

A.  Not  on  account  of  their  colour  and  ap- 
pearance; but  in  virtue  of  his  appointment, 
and  because  of  their  nourishing  qualities. 

5.  Q.  How  do  their  nourishing  qualities 
represent  Christ’s  body  and  blood  ? 

A.  As  bread  and  wine  nourish  our  bodies, 
so  the  blessings  which  flow  from  Christ’s 
broken  body  and  shed  blood,  nourish  our 
souls. 

6.  Q.  Do  not  the  bread  and  wine  repre- 
sent his  whole  human  nature  ? 

A.  Yes : as  it  was  in  this  nature  only  that 
he  suffered,  or  indeed  could  suffer,  so  it  was 
the  whole  of  this  nature,  both  body  and  soul, 
which  did  suffer,  and  which  is  thus  repre- 
sented. 

7.  Q.  What  did,  Christ  do  with  the  bread 
and  wine , before  hr  gave  them  to  the  disci- 
ples ? 


AND  THEIR  SPIRITUAL  SIGNIFICATION.  41 


A.  He  first  took  the  bread  and  gave  thanks 
to  his  Father,  and  blessed  it ; and  again  he 
did  in  like  manner  with  the  wine.  Matt, 
xxvi.  26,  27. 

8.  Q.  Did  Christ's  blessing  them  change 
them  really  into  his  body  and  blood , as  Pa- 
pists maintain 

A.  No  : his  apostles  clearly  saw  that  they 
were  as  much  bread  and  wine  after  he  had 
given  thanks,  as  they  were  before  it ; and 
they  are  repeatedly  called  bread  and  wine, 
by  the  apostle  Paul,  after  Christ  had  blessed 
them.  1 Cor.  xi.  26,  27. 

9.  Q.  But  does  not  Christ  plainly  call 
the  bread  his  body , and  the  wine  his  blood  ? 

A.  He  does  so  ; but  it  must  obviously  be 
in  a figurative  sense,  just  as  when  he  calls 
himself  a door , a icay , and  a vine.  John  x. 
9 ; xiv.  6 ; xv.  l.j* 


* The  popish  doctrine  of  Iran  substantiation,  or  the  complete 
changing  of  the  substance  of  the  bread  and  wine,  by  the  prayer 
of  the  priest,  into  the  real  body  and  blood  of  the  Redeemer,  is 
fraught  with  so  many  absurdities,  that  it  appears  impossible  for 
any  man  sincerely  to  believe  it  Every  communicant  sees,  and 
feds , and  smells , and  tastes,  that  the  elements  remain  simple 
bread  and  wine,  after  thanks  have  been  given,  just  as  they  were 
before,  and  if  we  must  disbelieve  the  evidence  of  our  senses  in 
this,  as  Papists  affirm,  what  other  evidences  have  we  that  we 
do  at  all  partake  of  this  ordinance?  Besides,  common  sense 
tells  every  man  that  as  Christ  has  only  one  body,  it  cannot  be 
in  more  places  than  one,  at  the  same  time;  whereas  this  doc 
trine  would  make  us  believe  that  Christ’s  one  body  may  be  in 
innumerable  places  at  the  same  instant:  or  that  he  has  as  many 
thousands  of  bodies,  as  popish  priests  choose  to  multiply  by 
their  prayers!!  This  papal  doctrine  was  not  established  by 
them  till  1215  years  after  Christ. 

t Tn  the  words  “ this  is  my  body,”  the  verb  is  obviously  means, 
signifies,  or  represents,  my  body.  In  this  sense  it  is  often  used. 
Gen.  xl.  26,  The  seven  kine  are  seven  years,  i.  e.  represent 

4 * 


42  ELEMENTS  USED  IN  THIS  ORDINANCE 


10.  Q.  What  did  Christ  do  with  the 
bread  and  wine  after  he  had  given  thanks  ? 

A.  He  brake  the  bread,  arid  gave  it  to  the 
disciples,  saying,  “ Take,  eat;”*  and  he  hand- 
ed the  cap  to  them,  saying,  “ Drink  ye  all  ol 
it”t 

11.  Q.  What  is  meant  by  the  breaking  of 
the  bread , and  the  pouring  of  the  wine  into 
the  cup  ? 

A.  The  breaking  of  Christ’s  body,  and  the 
shedding  of  his  blood  ; or  all  the  sufferings 
which  he  endured  for  our  salvation. 

12.  Q.  What  may  be  intended  by  his 
breaking  the  bread  with  his  own  hand  ? 

A.  The  voluntary  nature  of  his  sufferings. 

13.  Q.  What  may  be  intended  by  his  giv- 
ing with  his  own  hand  the  bread  and  wine 
to  the  disciples  ? 

A.  His  freely  giving  himself,  and  all  new 
covenant  blessings,  to  every  believing  com- 
municant. 

14.  Q.  What  may  be  learned  from  ChrisVs 

seven  years.  1 Cor.  x.  4.  That  rock  was  Christ,  i.  e.  signified 
Christ.  See  Dan.  vii.  24.  Matt.  xiii.  38,  39.  Gal.  iv.  25.  Rev.  i. 
20 ; v.  6,  8 ; xi.  4,  &c.  &c. 

* Popish  priests,  contrary  to  the  example  of  Christ  and  his 
apostles,  neither  break  the  bread,  nor  allow  communicants 
either  to  break  or  to  eat  it.  They  put  into  their  mouth  an  un- 
broken wafer  of  bread,  and  charge  them  not  to  touch  it  with 
their  teeth ; but  as  soon  as  it  becomes  moist,  to  swallow  it 
whole ! 

t Christ  commands  all  his  disciples  to  drink  of  the  cup — the 
s*  mbol  of  their  sacred  bond  of  friendship.  How  guilty  are  Po- 
pish priests  in  refusing  the  common  people  to  taste  or  touch  the 
Lord’s  cup ! ! 


AND  THEIR  SPIRITUAL  SIGNIFICATION.  43 


invitation  to  his  disciples  to  take,  and  to  par- 
take of  the  elements  ? 

A.  Their  gracious  welcome  to  this  ordi- 
nance— their  divine  warrant  for  observing  it 
— and  the  obligations  which  lie  upon  them 
to  receive  and  apply  Christ  and  his  blessings 
for  their  spiritual  nourishment. 


SECTION  V. 

OF  COMMUNICANTS  PARTAKING  OF  THE  ELEMENTS,  AND  HOW 
THIS  SHOULD  BE  DONE. 

L.  Q.  Are  all  communicants  required  to 
partake  both  of  the  bread  and  wine  ? 

A.  Yes : both  are  commanded  to  all ; — 
u Take,  eat — and  Drink  ye  all  of  it conse- 
quently, to  refuse  either  is  a mutilation  of 
Christ’s  ordinance,  and  a rejection  of  his  au- 
thority.* 


* In  opposition  to  Christ’s  command,  Popish  priests  affirm 
that  they,  like  the  Apostles  at  the  first  communion,  alone  can 
drink  the  cup,  and  refuse  it  to  the  people ; and  they  pretend  to 
draw  this  gross  error  from  the  original  Greek  word,  1 Cor.  xi. 
27,  “ eat  this  bread,  or  drink  this  cup.”  This  gives  not  the 
slightest  argument  to  forbid  any  man  the  cup,  any  more  than 
the  bread ; and  the  following  express  verse,  28,  plainly  teaches 
every  Christian  both  to  eat  and  to  drink.  The  laity,  or  the 
people,  were  not  refused  the  cup  till  1414  years  after  Christ. 


44 


COMMUNICANTS  PARTAKING 


2.  Q.  What  may  be  understood  by  their 
taking  the  elements  into  their  hands  ? 

A.  Their  receiving  Christ  by  the  hand  of 
faith,  and  all  the  blessings  of  grace  with  him. 

3.  Q.  What  may  be  understood  by  their 
eating  of  the  bread , and  their  drinking  of 
the  cup  ? 

A.  Their  particular  application  of  these 
blessings,  which  flow  through  Christ’s  death, 
as  the  food  and  nourishment  of  their  souls. 

4.  Q.  What  are  some  of  these  blessings  ? 

A.  The  pardon  of  sin — the  justification  of 

our  persons — the  sanctification  of  our  natures 
— adoption  into  the  family  of  grace — all 
needful  provision,  instruction,  protection, 
chastisement,  and  comfort — strength  to  per- 
severe in  the  way  of  holiness— an  unstinged 
death — a blessed  resurrection — and  a glori- 
ous immortality. 

5.  Q.  Can  the  simple  act  of  eating  the 
bread  and  drinking  the  wine , make  us  par- 
takers of  these  blessings  ? 

A.  No  : it  cannot  any  more  than  our  par- 
taking of  a common  meal  in  our  own  houses. 

6.  Q.  How  is  it  then  that  we  obtain  these 
blessings  in  this  ordinance  ? 

A.  Only  when  Christ  blesses  to  us  his  own 
institution ; and  when  we  are  suitably  exer- 
cised in  remembering  him,  and  in  meditating 
on  his  death. 

7.  Q.  What  should  we  chiefly  remember 
concerning  Christ  at  his  table  ? 

A.  We  should  remember  his  supreme  dig- 
nity— his  amazing  condescension — his  match- 


OF  THE  ELEMENTS. 


45 


less  love — his  numerous  sufferings,  and  chief- 
ly his  death. 

8.  Q.  What  should  we  remember  concern- 
ing his  supreme  dignity  ? 

A.  That  from  eternity  he  was  equal  with 
the  Father,  possessed  of  the  same  perfections, 
and  entitled  to  the  same  homage.  “ In  him 
dwelleth  all  the  fulness  of  the  Godhead  bo- 
dily.”* 

9.  Q.  What  should  we  remember  concern- 
ing his  amazing  condescension  ? 

A.  That  he  deigned  to  assume  our  nature 
in  its  humblest  state,  into  union  with  his  Di- 
vine, that  he  might  be  qualified  to  act  as  our 
Redeemer.  “ Ye  know  the  grace  of  our 
Lord  Jesus  Christ,  that  though  he  was  rich, 
yet  for  your  sakes  he  became  poor,  that  ye 


* If  Jesus  Christ  be  not  possessed  of  true  Divinity,  the  com 
memoration  of  his  death,  by  an  act  of  religious  worship,  would 
be  grossly  idolatrous.  As  well  might  we  in  this  way  remem- 
ber the  death  of  Peter,  or  Paul,  or  any  distinguished  martyr 
for  the  truth.  But  Christ’s  Deity  is  fully  and  clearly  taught  in 
the  following  texts:  The  names  of  God  are  given  to  Christ: 
God,  John  i.  1,  2 ; the  true  God,  1 John  v.  20;  the  great  and 
mighty  God,  Isa.  ix.  6.  Tit  ii.  13;  the  only  wise  God,  Jude  24. 
God  blessed  for  ever,  Rom.  ix.  5.  King  of  kings  and  Lord  of 
lords.  Rev.  xii.  14.  The  attributes  of  God  are  ascribed  to  Christ : 
such  as  Eternity,  Rev.  i.  10 — 18.  Micah  v.  2,  compared  with 
Matt.  ii.  6.  Omnipotence,  Rev.  i.  8;  Omniscience,  John  xxi.  17 ; 
Omnipresence,  Matt  xxviii.  20  ; Immutability,  Heb.  xiii  8.  The 
Works  of  God  are  ascribed  to  Christ;  such  as  the  Creation 
of  all  things,  John  i.  3;  Upholding  of  all  things,  Heb.  i 3;  Go- 
verning all  things,  Eph.  i.  22 : Raising  all  the  dead,  John  v.  28, 
29 ; Forgiving  of  sin,  Matt.  ix.  2 ; Giving  eternal  life , John  x.  28  ; 
Judging  the  world,  John  v.  22.  Religious  worship  is  given  to 
Christ; — in  Baptism,  Matt,  xxviii.  19;  in  the  Benediction,  2 
Cor.  xiii.  14;  by  Thomas,  John  xx.  28;  by  Stephen,  Acts  vii. 
59,  60;  by  Paul,  Rom.  xvi.  25 — 27;  Thes.  iii.  11,  12,  all  are 
commanded  to  worship  him,  John  v.  23 ; the  Redeemed  wor 
ship  him,  Rev.  v.  8—14. 


46 


COMMUNICANTS  PARTAKING 


through  his  poverty  might  be  rich.”  2.  Cor 
viii.  9. 

10.  Q.  IVhat  should  we  remember  con- 
cerning his  matchless  love  ? 

A.  That  it  is  love  which  has  a “ breadth, 
and  length,  and  depth,  and  height  which  pass 
all  knowledge” — love  which  prompted  him 
to  lay  down  his  life  for  us  his  enemies  Eph. 
iii.  IS,  19. 

11.  Q.  What  should  we  remember  con- 
cerning his  numerous  sufferings? 

A.  That  from  the  manger  to  the  cross,  “ he 
was  a man  of  sorrows  and  acquainted  with 
grief’ — that  his  words  were  wrested,  and  his 
actions  misrepresented — that  he  was  arraign- 
ed as  guilty  of  blasphemy,  sedition,  and  sab- 
bath-breaking — that  he  was  buffeted,  spit 
upon,  crowned  with  thorns,  cruelly  scourged, 
and  his  hands  and  feet  nailed  to  the  cross ; 
and,  above  all,  that  he  endured  the  furious 
assaults  of  devils ; an  unspeakable  agony  in 
the  garden,  till  he  sweated  as  it  were  great 
drops  of  blood  ; and  an  overwhelming  hiding 
of  his  Father’s  face,  during  his  crucifixion. 

12  Q.  On  what  respecting  ChrisVs  death 
ought  we  to  meditate  at  his  table  ? 

A.  On  the  truth  of  it — the  necessity  of  it — 
the  extreme  painfulness  of  it — the  sufficiency 
and  efficacy  of  it,  and  the  glorious  fruits 
which  spring  from  it. 

13.  Q.  What  is  it  to  meditate  on  the  truth 
of  Christ's  death  ? 

A.  It  is  devoutly  to  consider,  that  as  death 
was  the  penalty  of  the  law  which  he  had  in- 


OF  THE  ELEMENTS.  47 

curred ; so  he  truly  suffered  in  our  stead,  and 
really  yielded  up  his  soul  into  the  hand  of  his 
Father. 

14.  Q.  What  is  it  to  meditate  on  the  ne- 
cessity of  it  ? 

A.  It  is  devoutly  to  revolve  in  our  mind, 
that  unless  he  had  given  himself  a ransom 
for  us,  we  must  have  eternally  perished. 

15.  Q.  What  is  it  to  meditate  on  the  ex- 
treme painfulness  of  it  1 

A.  It  is  devoutly  to  reflect  that  those  suf- 
ferings, not  only  of  his  body,  but  chiefly  of 
his  soul,  under  which  he  expired,  were  un- 
speakably great ; because  “ it  pleased  the 
Lord  to  bruise  him,  and  to  put  him  to  grief.” 
Isa.  liii.  10. 

16.  Q What  is  it  to  meditate  on  the 
sufficiency  and  efficacy  of  it  ? 

A.  It  is  devoutly  to  ponder  this  cheering 
truth,  that  it  has  merit  enough  for  the  salva- 
tion of  all  men  ; and  that  whosoever  relies 
on  it,  by  faith,  shall  find  that  “ the  blood  of 
Jesus  Christ,  God’s  Son,  cleanseth  from  all 
sin.”  1 John  i.  7. 

17.  Q.  What  is  it  to  meditate  on  the  glo- 
rious fruits  which  spring  from  the  death  of 
Christ  ? 

A.  It  is  to  behold  in  it  the  eternal  cove- 
nant ratified — Old  Testament  types  and  pro- 
phecies fulfilled — the  perfections  of  God  glo- 
rified— his  law,  not  only  satisfied,  but  mag- 
nified and  made  honourable — eternal  wrath 
averted — the  blessings  of  grace  conferred — ■ 


48 


COMMUNICANTS  PARTAKING 


and  everlasting  happiness  secured  for  all  his 
faithful  servants. 

18.  Q.  In  meditating  on  these  things  at 
the  Lord's  table,  should  not  our  outward 
behaviour  be  composed , grave , and  solemn  ? 

A.  Without  doubt : for  any  communicant 
then  to  gaze  about,  and  be  obviously  uncon- 
cerned, is  highly  unbecoming  and  irreverent. 
“ I will  be  sanctified  in  them  that  come  nigh 
me,  and  before  all  the  people  I will  be  glori- 
fied.” Lev.  x.  3. 

19  Q.  Should  we  not , however , be  chiefly 
concerned  about  the  exercise  of  our  soul  ? 

A.  Yes:  “for  the  Lord  seeth  not  as  man 
seeth ; for  man  looketh  on  the  outward  ap- 
pearance, but  the  Lord  looketh  on  the  heart.” 
1 Sam.  xvi.  7. 

20.  Q.  In  what  manner  ought  the  gra- 
cious principles  of  our  soul  to  be  exercised 
in  showing  forth  Christ's  death  ? 

A.  We  ought  to  observe  it  with  lively 
faith — with  deep  humility — with  penitential 
sorrow — with  supreme  love — and  with  holy 
joy  and  thanksgiving. 

21.  Q.  Why  should  we  observe  it  ivith 
lively  faith  ? 

A.  Because  without  faith  we  cannot  please 
God  in  this  service — or  have  realizing  views 
of  the  gracious  presence  of  Christ — or  exer- 
cise trust  in  him  for  those  blessings  on  which 
we  should  feed  at  his  table. 

22.  Q.  Why  should  we  observe  it  with 
deep  humility  ? 

A.  Because  we  who  are  unworthy  to  eat 


OF  THE  ELEMENTS. 


49 


of  the  crumbs  which  fall  from  the  table  of  his 
providential  bounty,  are  much  more  unwor- 
thy to  feed  on  the  richest  blessings  of  his 
grace. 

23.  Q.  Why  should  we  observe  it  with 
penitential  sorrow  ? 

A.  Because,  as  our  sins  were  the  cause  of 
all  his  sufferings,  when  we  “ look  on  him 
whom  we  have  pierced,  we  should  mourn, 
and  be  in  bitterness,  as  one  mourns  for  a first- 
born, and  for  an  only  son.”  Zech.  xii.  10. 

24.  Q.  Why  should  we  observe  it  with  su- 
preme love  to  Christ  ? 

A.  Because,  both  on  account  of  what  he  is 
in  himself,  and  what  he  has  done  and  suffer- 
ed for  us,  he  is  infinitely  worthy  of  being  es- 
teemed by  us, 66  as  the  chief  among  ten  thou- 
sand, and  altogether  lovely.” 

25.  Q.  Ought  we  not  to  observe  it  also  in 
the  exercise  of  love  to  all  men,  but  especially 
to  our  Christian  brethren  ? 

A.  Yes:  if  we  “ love  him  who  begat,  we 
must  love  them  also  who  are  begotten  of 
:nm ;”  and,  breathing  the  benevolent  spirit 
of  Christianity,  must  wish  well  to  all  man- 
Kind. 

26.  Q.  Why  should  we  observe  this  ordi- 
nance with  holy  joy  and  thanksgiving  ? 

A.  Because,  when  no  other  sacrifice  for 
sin  could  avail  for  our  salvation,  he,  by  the 
one  sacrifice  of  himself,  redeemed  us  to  God. 
The  language  of  our  hearts  and  lips  at  his 
table,  therefore,  ought  to  be — “ Unto  him 
that  loved  us,  and  washed  us  from  our  sins 

5 


50 


COMMUNICANTS  PARTAKING 


in  his  own  blood,  and  hath  made  us  kings 
and  priests  unto  God  and  his  Father;  to  him 
be  glory  and  dominion  for  ever  and  ever.” 
Rev.  i.  5,  6. 

27.  Q.  Is  it  necessary  that  all  these  gra- 
ces should  be  exercised  every  time  we  com- 
municate ? 

A.  It  certainly  is  proper  as  far  as  our  time 
and  religious  frame  will  admit ; but  as  this 
is  not  always  practicable,  when  any  of  these 
graces  are  suitably  exercised  at  the  Lord’s 
table,  we  ought  to  bless  God  for  thus  assist- 
ing us. 

28.  Q.  Will  you  rnention  an  example  or 
two  of  this  kind  ? 

A.  When  we  are  deeply  affected  with  a 
view  of  our  unworthiness  and  guilt,  our  hu- 
mility and  penitential  sorrow  may  be  chief- 
ly exercised  ; or,  when  we  are  in  a comfort- 
able frame,  and  filled  with  admiring  views  ol 
Christ’s  love,  it  may  be  chiefly  our  joy  and 
thankfulness . 

29.  Q.  How  should  we  generally  be  em- 
ployed at  the  Lord's  table  ? 

A.  As  much  as  possible  we  should  be  em- 
ployed in  affectionately  meditating  on  Christ’s 
sufferings  and  death — in  receiving  by  faith 
the  blessed  fruits  which  spring  from  them — 
in  heartily  consenting  to  take  Christ  for  our 
Instructor  and  Governor,  as  well  as  our  Sa- 
viour— in  devoting  ourselves  wholly  and  for 
ever  to  his  service — and  in  resolving  to  live, 
as.  much  as  lieth  in  us,  in  peace  and  love  with 
all  men. 


OF  THE  ELEMENTS. 


51 


30.  Q.  How  did  Christ  conclude  this  or- 
dinance ? 

A.  Before  he  and  his  apostles  left  the  table, 
they  joined  in  singing  a hymn  or  psalm ; and 
we  are  bound  to  imitate  this  practice. 


de 


A few  meditations  suitable  for  communicating,  are  ad- 
at  the  conclusion  of  the  Catechism. 


SECTION  VI. 


OF  THE  CHARACTERS  WHO  HAVE  A RIGHT  TO  THIS  ORDINANCE;, 
AND  THE  GUILT  AND  DANGER  OF  UNWORTHY 
COMMUNICATING. 

1.  Q.  On  whom  is  Christ's  command- 
ment to  observe  the  Lord's  Supper  binding? 

A.  On  every  person,  favoured  with  the 
gospel,  who  is  come  to  such  mature  age,  that 
he  might  be  qualified  to  assume  a Christian 
profession. 

2.  Q.  Have  all  men,  good  and  bad,  a right 
to  partake  of  this  ordinance  ? 

A.  No  : none  except  believers  in  Christ  are 
either  warranted  to  show  forth  his  death,  or 
capable  of  doing  it  with  acceptance  to  God, 
and  profit  to  themselves. 

3.  Q .If  graceless  persons  have  no  war 


52 


CHARACTERS  WHO  HAVE 


rant  to  engage  in  this  service , and  are  una 
ble  to  perform  it  aright , are  Mey  zm/  e^ea- 
sable  in  treating  it  with  neglect  2 

A.  By  no  means : their  neglect  of  it  is  a 
criminal  opposition  to  Christ’s  authority,  and 
a virtual  renunciation  of  him  as  their  Lord 
and  Saviour. 

4.  Q.  What  then  ought  such  persons  to 
do , when  both  their  observance  and  their 
omission  of  this  duty  would  involve  them 
in  guilt  2 

A.  They  ought,  without  delay,  earnestly 
and  diligently  to  seek  those  gracious  qualifi- 
cations which  Christ  alone  can  bestow,  and 
which  he  is  willing  to  give  to  all  who  truly 
desire  them  ; and  then  to  go  to  the  Lord’s 
table. 

5.  Q.  As  ministers  and  elders  cannot 
know , in  all  cases , who  are  and  who  are  not 
genuine  believers , to  whom  may  they  war - 
rantably  give  admission  to  the  Lord's  ta- 
ble2 

A.  To  all  visible  saints  ; in  other  words,  to 
all  who  profess  to  believe  in  Christ,  and 
whose  character  and  practice  prove  the  sin- 
cerity of  their  profession. 

6.  Q.  Ought  ignorant,  profane , and  here- 
tical persons  to  be  refused  admission  2 

A.  Yes : because  their  admission  would 
increase  their  guilt,  dishonour  Christ,  and 
profane  this  holy  ordinance. 

7.  Q.  Does  not  unworthy  communicating 
subject  those  who  are  chargeable  with  it  to 


A RIGHT  TO  THIS  ORDINANCE. 


53 


great  guilt , and  expose  them  to  great  dan- 
ger ? 

A.  Yes  : the  apostle  Paul  affirms  that  they 
are  “ guilty  of  the  body  and  blood  of  the 
Lord  and  that  “ they  eat  and  drink  dam- 
nation [or  judgment]  to  themselves.” 

8.  Q.  What  does  the  apostle  mean  by 
their  being 6 guilty  of  the  body  and  blood  of 
the  Lord  ?” 

A.  His  meaning  is,  that  they  are  guilty  of 
profaning  this  holy  ordinance,  in  which  the 
body  and  blood  of  Christ  are  symbolically  set 
before  them;  and,  in  a spiritual  sense,  crucify 
afresh  the  Son  of  God. 

9.  Q.  Does  the  apostle  mean  that  unwor- 
thy communicating  is  an  unpardonable  sin? 

A.  By  no  means : the  blood  of  Jesus  cleans- 
eth  from  this,  as  well  as  from  all  other  sin. 

10.  Q.  What  then  does  he  intend  by  say- 
ing that  they  who  communicate  unworthi- 
ly, “ eat  and  drink  damnation  [or  judg- 
ment] to  themselves  ?” 

A.  He  means  that  they  expose  themselves 
to  the  judgments  of  God,  who  may  punish 
this  sin  with  severe  chastisements  in  this  life  ; 
or,  if  not  repented  of,  with  eternal  misery  in 
the  world  beyond  the  grave. 

11.  Q.  Are  the  children  of  God  never 
chargeable  with  communicating  unworthi - 
ly? 

A.  No  doubt  they  sometimes  are.  As  they 
all  must  confess  that,  they  sometimes  perform 
the  duties  of  prayer  and  praise  amiss,  so  the 
best  of  them  sometimes  communicate  amiss. 


54 


OBLIGATIONS 


12.  Q.  When  may  we  he  said  to  he  charge- 
able with  this  sin  ? 

A.  When  we  go  to  the  Lord’s  table,  know- 
ing that  we  have  not  a right  to  it — when  we 
have  made  no  attempt  to  examine  ourselves, 
and  are  ignorant  of  our  spiritual  state — when 
we  attend  merely  to  obtain,  or  to  support,  a 
good  character  in  the  sight  of  men — when 
we  are  in  a cold,  and  careless,  and  worldly 
frame  of  spirit — or  when  we  experience  no 
desires  for  communion  with  Christ,  and  the 
attainment  of  spiritual  blessings. 


SECTION  VII. 

CF  THE  OBLIGATIONS  TO  SELF-EXAMINATION,  AND  THE  MAN 
NER  IN  WHICH  IT  SHOULD  BE  PERFORMED. 

1.  Q.  How  may  we  know  ivhether  we 
have , or  have  not , a right  to  go  to  the 
Lord's  table  ? 

A.  By  careful  and  impartial  self-examina- 
tion ; in  other  words,  by  a strict  inquiry  into 
the  state  of  our  souls,  and  the  tenor  of  our 
practice. 

2.  Q .Is  this  commanded  by  the  word  of 
God? 

A.  Yes : “ But  let  a man  examine  himself, 
and  so  let  him  eat  of  that  bread,  and  drink 
of  that  cup.”  1 Cor.  xi.  2S 


TO  SELF-EXAMINATION. 


55 


3.  Q.  Is  it  not  sufficient  when  ministers 
carefully  examine  us  2 

A.  No : they  may  and  ought  to  ascertain 
the  competency  of  our  knowledge,  and  our 
character  before  men  : but  they  cannot  know, 
as  we  ourselves  do,  our  conduct  in  secret, 
and  the  state  of  our  souls  before  God. 

4.  Q.  Is  this  duty  incumbent  upon  all 
before  they  go  to  the  Lord's  table  2 

A.  Yes:  there  is  no  exception  made;  on 
the  contrary,  every  man  is  expressly  enjoin- 
ed to  examine  himself. 

5.  Q.  Should  this  duty  be  observed  only 
the  first  time  we  communicate , or  every 
t ime  2 

A.  It  is  evident  from  the  apostle’s  words, 
that  we  ought  to  examine  ourselves  every 
time,  before  “ we  eat  of  this  bread  and  drink 
of  this  cup.” 

6.  Q.  Why  is  self  examination  thus  re - 
quired  2 

A.  To  make  us  acquainted  with  our  reai 
character  and  state,  and  to  prevent  unworthy 
communicating. 

7.  Q.  Is  this  duty  to  be  confined  to  com- 
munion seasons  2 

A.  No  : it  ought  to  be  practised  frequent- 
ly, by  all  who  desire  to  know  their  prepara- 
tion for  death,  and  their  meetness  for  hea- 
ven : “ Examine  yourselves  whether  ye  be 
in  the  faith ; prove  your  own  selves : know 
ye  not  your  own  selves,  how  that  Jesus 
Christ  is  in  you,  except  ye  be  reprobates.” 
2 Cor.  xiii.  5. 


56 


OBLIGATIONS 


8.  Q.  Would  it  not  render  the  perform - 
ance  of  this  duty  much  easier , were  it  ob- 
served often  ? 

A.  It  certainly  would  : — the  merchant  who 
examines  his  accounts  frequently,  must  fina 
it  easier  to  ascertain  the  true  state  of  his  bu- 
siness, than  he  who  does  it  seldom  ; and  the 
case  must  be  similar  in  regard  to  the  exami- 
nation of  the  heart  and  life. 

9.  Q.  May  we  not  be  apt  to  mistake  our 
true  character  ? 

A.  Yes : we  are  naturally  prone  to  think 
too  favourably  of  ourselves;  every  genuine 
grace  has  some  counterfeit  resemblance  ; and 
“ the  heart  is  deceitful  above  all  things,  and 
desperately  wicked. : 99  Jer.  xvii.  9. 

10.  Q.  How  should  this  duty  be  perform- 
ed, that  we  may  guard  against  mistakes  ? 

A.  We  ought  to  choose  a proper  season 
for  it — to  begin  with  prayer — to  perform  it 
carefully,  patiently,  and  impartially — and  to 
take  the  word  of  God  as  a standard  by  which 
we  judge. 

11.  Q.  What  is  a proper  season  for  self- 
examination  ? 

A.  When  we  have  most  time  to  devote  to 
this  duty,  and  when  our  thoughts  are  most 
disengaged  from  worldly  concerns;  such  as, 
on  the  evening  of  the  Lord’s  day. 

12.  Q.  Why  should  we  begin  it  with  pray- 
er ? 

A.  Because  without  the  assistance  of  the 
Holy  Spirit,*  we  cannot  perform  either  this 

* The  personality  and  true  Deity  of  the  Holy  Spirit , are 


TO  SELF-EXAMINATION. 


57 


duty,  or  any  other  aright : — our  prayer  there- 
fore ought  to  be,  “ Search  me,  0 God,  and 
know  my  k<?art ; try  me,  and  know  my 
thoughts;  and  see  if  there  be  any  wicked 
way  in  me,  and  lead  me  in  the  way  everlast- 
ing.” Psalm  cxxxix.  23,  24. 

13.  Q.  When  may  we  be  said  to  perform 
it  carefully  ? 

A.  When  we  engage  in  it,  not  as  a mere 
form,  but  earnestly  desirous  to  know  the  true 
state  of  our  souls ; and  when  we  diligently 
try  ourselves,  not  only  by  one  mark  or  two 
of  Christian  character,  but  by  several. 

14.  Q.  Why  should  we  perform  this  duty 
patiently  ? 

A.  Because  if  we  leave  ourselves  only  a 
few  minutes  for  self-examination,  we  will  be 
in  great  danger  of  going  through  it  carelessly, 
and  of  falling  into  mistakes. 

15.  Q.  When  may  we  be  said  to  perform 
it  impartially  ? 

A.  When  we  look,  not  simply  at  one  fea- 
ture, or  two,  of  our  practice  ; but  at  its  gene- 


clearly  taught  in  the  Scriptures:  such  as,  his  personal  affections, 
Eph.  iv.  30  : personal  actions , Acts  xiii.  2,  4 ; and  his  personal 
coming,  testifying,  showing,  teaching,  hearing  and  speaking, 
John  xiv.  16,26;  xv.  26  ; xvi.  7 — 14.  The  Name  of  God  is 
driven  to  him,  Acts  v.  3,  4.  The  Perfections  of  God  are  ascri- 
bed to  him,  such  as  Omniscience , 1 Cor.  ii.  9 — 11 ; Omnipres- 
ence, Psalm  cxxxix.  7 — 12;  1 Cor.  iii.  16  ; Omnipotence,  1 Cor, 
xii.  4—11.  The  Works  of  God  are  ascribed  to  him,  such  as, 
forming  Christ’s  body,  Luke  i.  35;  anointing  him,  Luke  iv.  18  : 
raising  him  from  the  dead,  Rom.  viii.  11;  regenerating  men’s 
souls,  John  iii  5,6;  revealing  future  events,  Luke  ii.  26;  in- 
spiring the  prophets,  2 Pet  i.  21.  He  is  worshipped  equally 
with  the  Father  and  the  Son,  Matt  xxxviii.  19  ; 2 Cor.  xiii.  14 


58  SEVERAL  PARTICULARS  OF  WHICH 

ral  tenor  for  a considerable  time  back ; and 
when  we  are  willing  to  search  and  know  the 
worst  parts  of  our  character  as  well  as  the 
best. 

16.  Q.  Why  should  we  take  the  word  of 
God  as  the  standard  by  which  we  judge  oj 
ourselves  ? 

A.  Because  it  contains  the  only  infallible 
marks  and  descriptions  of  the  characters, 
both  of  the  righteous  and  the  wicked. 

17.  Q.  May  not  other  religious  books  be 
useful  assistants  to  us  in  self-examination  ? 

A.  Some  of  them  certainly  may;  but  only 
in  so  far  as  the  marks  which  they  lay  down 
are  plainly  founded  upon,  and  agreeable  to, 
the  Divine  Word  : “ To  the  law  and  to  the 
testimony:  if  they  speak  not  according  to  this 
word,  it  is  because  there  is  no  light  in  them.” 
Isa.  viii.  20. 

ITT*  See  a few  helps  for  Self-examination,  in  a series  of  Ques- 
tions from  Scripture  texts — Pages  84 — SO. 


SECTION  VIII. 


OF  SEVERAL  PARTICULARS  CONCERNING  WHICH  WE  OUGHT  TO 
EXAMINE  OURSELVES. 


1.  Q.  Of  what  should  we  examine  our- 
selves in  the  view  of  showing  forth  Christ’s 
death  ? 


WE  OUGHT  TO  EXAMINE  OURSELVES.  59 


A.  Whether  we  are  in  a gracious  or  in  a 
graceless  state ; in  other  words,  whether  we 
are  the  friends  or  the  enemies  of  Christ. 

2.  Q.  How  may  we  know  ivhich  of  these 
is  our  character  ? 

A.  By  examining  ourselves  respecting  our 
“ knowledge,  our  faith,  our  repentance,  our 
love,  and  our  new  obedience.” 

3.  Q.  Is  a knowledge  of  the  doctrines 
and  duties  of  Christianity  essential  to  true 
godliness  ? 

A.  Yes : though  some  may  be  genuine 
saints  whose  knowledge  is  not  great ; yet  this 
cannot  be  the  case  with  any  who  are  grossly 
ignorant. 

4.  Q.  But  may  not  some  have  much 
knowledge  of  religion  ivho  are  destitute  of 
grace  ? 

A.  Unquestionably  they  may ; an  apostle 
says,  “ though  I understand  all  mysteries  and 
all  knowledge,  and  have  not  charity,”  (name- 
ly, love  to  God  and  man,)  “ I am  nothing.” 
1 Cor.  xiii.  2. 

5.  Q.  Of  what  then  should  we  examine 
ourselves  respecting  our  knowledge  ? 

A.  We  should  try  whether  it  be  competent 
in  its  measure,  and  saving  in  its  nature. 

6.  Q.  When  may  we  conclude  that  our 
knowledge  is  competent  in  its  measure  ? 

A.  If  we  know  the  Scripture  account  of 
the  being  and  perfections  of  God — the  crea- 
tion, and  the  fall  of  man — his  inability  to  re- 
cover himself  from  his  guilt  and  misery, 
Christ’s  mission,  natures,  and  offices — the  ne- 


60  SEVERAL  PARTICULARS  OF  WHICH 

cessity  of  faith  in  his  blood  for  the  forgive- 
ness of  our  sins — the  agency  of  the  Holy 
Spirit  in  renewing  and  sanctifying  our  na- 
tures— the  holy  obedience  which  we  owe  to 
the  Divine  law — and  the  resurrection  of  the 
dead,  a future  judgment,  and  the  eternal  state 
of  mankind  in  heaven  or  in  hell. 

7.  Q.  When  may  we  conclude  that  our 
knowledge  is  saving  in  its  nature? 

A.  When,  instead  of  filling  us  with  pride, 
it  tends  to  humble  us  in  our  own  estimation ; 
when  it  excites  us  to  seek  a greater  acquaint- 
ance with  divine  things  ; — and  when  it  is 
practical  in  its  effects,  leading  us  to  shun 
what  we  know  is  forbidden,  and  to  perform 
what  is  required.  1 Cor.  viii.  2.  Hosea  vi.  3, 
and  John  xiii.  7. 

8.  Q.  Why  is  this  knowledge  necessary  ? 

A.  To  enable  us  to  “ discern  the  Lord’s 

body that  is,  to  perceive  that  the  bread 
and  wine  point  out  the  incarnation  of  the 
Son  of  God,  and  his  sufferings  and  death  for 
our  salvation. 

9.  Q.  What  is  the  true  and  simple  notion 
of  Faith  ? 

A.  It  is  crediting  or  believing  the  Divine 
testimony,  made  known  to  us  in  the  Sacred 
Scriptures. 

10.  Q.  Of  what  should  we  examine  our 
selves  respecting  our  faith? 

A.  Whether  we  do  indeed  believe  all  that 
God  has  testified,  both  concerning  ourselves 
and  concerning  Christ. 


WE  OUGHT  TO  EXAMINE  OURSELVES.  61 


11.  Q.  How  may  we  know  that  we  believe 
all  that  God  has  testified  concerning  our- 
selves ? 

A.  If  we  have  been  deeply  and  affectingly 
persuaded  that  we  are  condemned,  perishing, 
and  helpless  sinners;  and  have  been  made 
anxiously,  and  in  good  earnest  to  inquire 
what  we  shall  do  to  be  saved. 

12.  Q.  How  may  we  know  that  we  believe 
all  that  God  has  testified  concerning  Christ? 

A.  If  we  have  been  cordially  persuaded 
that  he  is  the  only  Saviour  of  sinners — one 
who  is  both  able  and  willing  to  save  to  the 
uttermost  all  who  come  to  him ; — and,  en- 
couraged bjr  his  own  invitations,  have  joy- 
fully fled  to  him — willingly  received  him  into 
our  heart — and  are  trusting  in  him  for  salva- 
tion. 

13.  Q.  If  our  faith  be  genuine , will  it  not 
lead  us  to  embrace  Christ  in  all  his  offices 
and  characters ? 

A.  Yes:  we  will  receive  him,  not  merely 
as  our  Saviour  from  eternal  misery,  but  also 
as  our  Prophet,  to  teach  us  by  his  word  and 
Spirit — as  our  Priest,  who  has  atoned  for  our 
guilt,  and  is  interceding  for  us  at  the  right 
hand  of  God — and  as  our  King,  to  defend  us 
fromour  enemies, and  to  govern  us  by  his  laws. 

14.  Q.  Is  not  the  genuine  and  saving  na- 
ture of  faith  best  learned  from  its  fruits  in 
the  life  ? 

A.  Yes  : we  may  conclude  that  our  faith  is 
genuine,  when  it  works  by  love  to  Christ,  and 
his  people — purifies  the  heart — overcomes  the 

6 


62  SEVERAL  PARTICULARS  OF  WHICH 

snares  and  temptations  of  the  world — and  is 
productive  of  good  works.  Gal.  v.  6.  Acts  xv. 
9.  1 John  v.  4.  James  ii.  26. 

15.  Q.  Is  nothing  more  necessary  to  pro- 
duce saving  faith , but  for  men  to  set  the 
Divine  testimony  plainly  before  us? 

A.  Much  more : this  may  produce  a hu- 
man faith  ; but  saving  faith  is  the  gift  of  God 
— and  it  is  his  Spirit  alone  who  can  open  our 
eyes  to  see  this  testimony  aright,  and  who 
can  effectually  persuade  us  of  its  truth  and 
importance. 

16.  Q.  What  is  the  just  and  simple  idea 
of  Repentance  ? 

A.  It  is  a change  of  mind  in  turning  with 
sorrow  from  sin,  to  the  love  and  practice  of 
holiness. 

17.  Q.  What  is  included  in  true  repent- 
ance ? 

A.  A deep  sense  of  the  evil  of  sin,  godly 
sorrow  for  it,  hatred  of  it,  forsaking  it,  and 
earnest  endeavours  to  do  the  will  of  God. 

18.  Q.  How  may  we  know  that  our  re- 
pentance is  genuine  ? 

A.  When  we  are  grieved  for  sin  because  it 
is  offensive  and  dishonouring  to  God,  as  well  as 
hurtful  to  ourselves — when  we  hate  not  only 
some  sins,  but  all  known  sin — when  we  for- 
sake it,  not  merely  for  a season,  but  with  fix- 
ed purpose  never  again  to  return  to  its  indul- 
gence— and  when  we  bring  forth  fruits  of  ho- 
ly obedience  meet  for  repentance. 

19.  Q.  Of  what  should  we  examine  our- 
selves respecting  our  Love  ? 


WE  OUGHT  TO  EXAMINE  OURSELVES.  63 


A..  We  should  try  whether  we  possess  that 
love  to  God,  to  Christ,  to  our  Christian  bre- 
thren, and  to  the  whole  of  mankind,  which 
is  characteristic  of  all  saints. 

20.  Q.  How  may  ice  know  that  we  have 
this  love  to  God  ? 

A.  If  we  habitually  endeavour  to  please 
him  by  keeping  his  commandments;  and  are 
sincerely  grieved  when  we  offend  him. 

21.  Q.  How  may  we  know  that  we  have 
this  love  to  Christ  ? 

A.  If  we  love  him  above  every  other  ob- 
ject— if  for  his  sake  we  be  willing  to  part 
with  all  we  esteem  dear  in  this  worlds — if  we 
love  his  word,  his  ordinances,  and  his  people 
— if  we  delight  in  communion  with  him — and 
if  we  be  grieved  that  we  love  him  so  little, 
and  are  desirous  to  love  him  more. 

22.  Q.  How  may  we  know  that  we  have 
that  love  to  our  Christian  brethren , which 
is  an  evidence  that  we  have  passed  from 
death  unto  life  ? 

A.  If  we  love  them  chiefly  because  they 
belong  to  Christ  and  bear  his  image,  whether 
they  be  rich  or  poor — if  we  prefer  and  delight 
in  their  company  and  religious  conversation 
— and  if  we  be  willing,  according  to  our  abili- 
ties, to  supply  their  wants. 

23.  Q.  Ought  we  not  to  love  all  men,  the 
wicked  as  well  as  the  righteous  ? 

A.  Yes  : but  in  a special  manner  we  are  to 
love  them  who  are  of  the  household  of  faith. 

24.  Q.  How  is  our  love  to  our  Christian 


64  SEVERAL  PARTICULARS  OF  WHICH 

brethren  to  differ  from  our  love  to  the  men 
of  the  world  ? 

A.  We  are  to  love  the  men  of  the  world, 
and  even  our  enemies,  with  a love  of  benevo- 
lence and  beneficence , being  inclined  to  wish 
them  well,  to  pray  for  them,  and  to  do  them 
good ; but  we  must  love  the  people  of  God 
with  complacency  and  delight , esteeming 
them  the  excellent  ones  of  the  earth,  and  our 
dearest  friends  and  brethren  in  Christ. 

25.  Q.  Are  we  not  bound,  in  the  exercise 
of  Christian  love  to  others , to  forgive  the 
injuries  which  they  commit  against  us  ? 

A.  Yes:  instead  of  cherishing  a revenge- 
ful spirit  against  them,  if  we  hope  to  be  par- 
doned by  God,  we  must  forgive  them  freely 
and  from  the  heart.  See  Matt.  v.  23,  24;  and 
vi.  14,  15. 

26.  Q.  What  is  that  obedience  concern- 
ing which  we  should  examine  ourselves  ? 

A.  Obedience  to  the  law  of  God  as  the 
rule  of  our  life. 

27.  Q.  Why  is  it  called  new  obedience  ? 

A.  Because  it  flows  from  a renewed  heart, 

and  is  new  in  all  its  properties. 

28.  Q.  What  are  some  of  its  new  proper- 
ties ? 

A.  It  proceeds  from  new  principles  ; faith 
in  the  authority  of  the  lawgiver,  and  love  to 
his  service — it  is  performed  in  new  strength , 
received  from  the  Holy  Spirit — it  is  influen- 
ced by  new  motives  ; the  love  of  Christ,  and 
the  hope  of  being  with  him  in  heaven — and 
it  aims  at  new  ends ; the  glory  of  God,  and 


WE  OUGHT  TO  EXAMINE  OURSELVES.  65 


the  spiritual  good  both  of  ourselves  and  oth- 
ers. 

29.  Q.  Can  we  not  yield  this  obedience 
till  our  natures  be  renewed  ? 

A.  No : first  the  tree  must  be  made  good, 
and  then  its  fruit  will  be  good  : — first  we 
must  be  regenerated  by  the  Spirit  of  God,  or 
made  “ new  creatures/5  and  then  our  obedi- 
ence will  be  new. 

30.  Q.  How  may  we  know  that  our  obe- 
dience is  of  this  kind  ? 

A.  If  it  be  universal , embracing  all  God’s 
commandments — uniform , and  not  confined 
to  particular  seasons — cheerful , and  not  the 
fruit  of  constraint — performed  in  secret , as 
well  as  in  public — in  our  heart , as  well  as  in 
our  external  conduct — permanent  and  abi- 
ding, and  when  we  trust  not  in  it. 

31.  Q.  Is  it  possible  for  us  to  yield  a per- 
fect obedience  of  this  kind  ? 

A.  No : “ in  many  things  we  offend  all.55 
(James  iii.  2.)  Still,  however,  it  is  our  duty 
to  endeavour,  in  all  these  respects,  perfectly 
to  obey  the  Divine  law;  and  in  some  mea- 
sure, it  really  is  the  habitual  endeavour  of  all 
the  children  of  God. 

32.  Q.  Is  it  indispensably  necessary  that 
every  communicant  should  be  able  clearly 
to  lay  claim  to  all  these  marks  of  a gracious 
character  ? 

A.  No  : though  all  these  graces  implanted 
by  the  Spirit  of  God  are  inseparable,  and  no 
one  of  them  truly  exists  where  the  rest  are 
wanting;  yet  as  they  exist  in  different  de 

6 * 


66  SEVERAL  PARTICULARS  OF  WHICH 

grees  of  strength  and  maturity,  and  some 
saints  excel  in  one  grace,  and  others  in  an- 
other, some  of  them  may  be  discernible  when 
others  are  not ; consequently,  they  who  can 
lay  just  claim  to  any  mark  of  grace,  may  go 
to  the  Lord’s  table. 

33.  Q.  What  should  a person  do  who  can- 
not clearly  discern  any  of  these  evidences  in 
himself? 

A.  If  he  be  sincerely  grieved  that  he  can- 
not lay  claim  to  them— diligent  in  seeking 
after  them — afraid  to  disobey  Christ’s  dying 
commandment,  and  earnestly  desirous  to  be 
found  in  Him,  and  to  depart  from  all  iniqui- 
ty— he  is  a true,  though  a weak  believer, 
and  therefore  ought  to  communicate. 

34.  Q.  Are  there  any  other  exercises , be- 
sides self  examination , which  may  assist  us 
in  preparing  for  the  Lord's  table  ? 

A.  Yes : such  as  attendance  on  the  preach- 
ing of  the  gospel — reading  religious  books 
which  treat  of  the  sufferings  of  Christ,  and 
chiefly  suitable  portions  of  Scripture — devout 
meditation — religious  conference  with  them 
who  fear  the  Lord — and  particularly  fervent 
and  believing  prayer. 

35.  Q.  For  what  should  we  pray  to  God 
in  our  own  behalf  in  the  view  of  this  ordi- 
nance ? 

A.  For  all  needful  preparation,  not  only 
by  his  making  us  truly  partakers  of  these 
graces  which  are  necessary  to  profitable  com- 
municating, but  also  by  quickening  and  draw- 
ing them  firth  iuto  lively  operation — for  the 


WE  OUGHT  TO  EXAMINE  OURSELVES.  67 


assistance  of  the  Holy  Spirit  in  our  religious 
exercises  at  the  sacramental  table — for  a time 
of  spiritual  refreshment,  and  soul-enlivening 
fellowship  with  the  Father  and  his  Son  Jesus 
Christ — and  for  the  acceptance  of  our  persons 
and  services  through  the  blood  of  the  Lamb. 

36.  Q.  For  what  should  we  pray  in  be- 
half of  ministers? 

A.  That  they  may  come  forth  fully  fraught 
with  the  blessings  of  the  gospel — that  their 
own  hearts  may  be  impressed  and  sanctified 
by  Divine  truth — that  they  may  be  carried 
comfortably  and  successfully  through  their 
work — and  that  they  may  be  enabled  to 
speak  a word  in  season  to  our  souls. 

37.  Q.  For  what  should  we  pray  in  be- 
half of  our  fellow-communicants? 

A.  That  they  may  share  of  the  same  bless- 
ings which  we  have  supplicated  for  ourselves; 
and  that  the  cup  of  blessing  may  be  to  them 
and  to  us,  “ the  communion  of  the  blood  of 
Christ;”  and  the  bread  which  we  break,  the 
communion  of  the  body  of  Christ. 


SECTION  IX. 

TRIAL  OF  OUR  SUCCESS  IN  COMMUNICATING. 

1.  Q.  What  should  be  our  first  employ- 
ment after  we  come  from  the  Lord’s  table  ? 

A.  We  should  bless  God  for  the  high  ho- 
nour conferred  on  us — earnestly  pray  for  the 


68 


TRIAL  OF  OUR 


pardon  of  what  has  been  amiss,  and  for 
strength  to  walk  suitably  to  our  holy  profes- 
sion— and  carefully  watch  against  the  snares 
which  are  laid  for  us  by  our  spiritual  ene- 
mies. 

2.  Q.  Should  not  we  examine  ourselves , 
after  we  return  home , respecting  our  con - 
duct  and  exercise  at  the  Lord's  table  ? 

A.  Certainly  we  ought,  that  we  may  satis- 
factorily know  whether  we  have  communi- 
cated worthily  or  unworthily. 

3.  Q.  When  should  we  conclude  that  we 
have  communicated  unworthily? 

A.  When  we  have  been  unaffected  with 
the  exhibition  of  Christ  crucified — occupied 
wholly  with  vain  and  worldly  thoughts — and 
have  gone  through  the  service  as  a mere 
form,  more  solicitous  to  be  approved  of  men, 
than  of  God. — See  Section  VI.  Question  12th. 

4.  Q.  What  ought  we  to  do  in  this  case  ? 

A.  We  should  carefully  search  out  the 

cause  of  our  failure  in  this  duty — be  deeply 
humbled  under  a sense  of  our  guilt — confess 
and  mourn  over  it  before  the  Lord — earnest- 
ly plead  for  pardon  through  that  blood  which 
cleanseth  from  all  sin — and  resolve,  in  the 
strength  of  Divine  grace,  to  be  more  diligent 
in  preparing  for  this  service  in  future. 

5.  Q.  When  may  we  warrantably  con - 
elude  that  we  have  communicated  worthily? 

A.  When,  with  a composed  and  devout 
frame,  we  have  been  enabled  to  make  Christ 
crucified  the  chief  theme  of  our  meditations, 
to  feel  some  meltings  of  godly  sorrow,  while 


SUCCESS  IN  COMMUNICATING.  (i9 

we  looked  on  him  whom  we  have  pierced 
by  our  sins ; and  some  glowings  of  love  to 
him  who  gave  such  a matchless  display  of 
love  to  us — to  love  our  fellow-communicants 
for  his  sake — to  cherish  a forgiving  and  be- 
nevolent spirit  towards  our  very  enemies,  to 
form  resolutions  of  greater  diligence  in  duty, 
and  to  embrace  and  feed  upon  the  blessings 
of  salvation. 

6.  Q.  May  we  not  be  able  to  judge  of  our 
success  in  communicating , by  our  experi- 
ence immediately  after , as  well  as  at  that 
time  ? 

A.  Yes : we  have  cause  to  hope  that  we 
have,  in  some  degree,  been  suitably  exercis- 
ed, when  we  feel  our  hatred  of  sin  strength- 
ened— our  watchfulness  against  it  quickened 
— our  love  to  Christ,  to  his  people,  and  to  his 
ordinances  increased — and  our  affections  more 
detached  from  the  world,  and  more  set  on 
those  things  which  are  spiritual  and  heavenly. 

7.  Q.  What  should  we  do  in  this  case  ? 

A.  We  ought  thankfully  to  ascribe  it  to 

the  grace  of  God,  and  not  to  our  own  dili- 
gence in  seeking  preparation  ; and  to  endea- 
vour to  make  grateful  returns  of  love  and 
obedience. 

8.  Q.  But  is  not  our  best  communicating 
accompanied  with  imperfection  and  defile- 
ment ? 

A.  Yes:  and  therefore  we  have  need  to 
apply  to  Christ  that  he  would  wash  us  after 
Supper,  otherwise  we  can  have  no  part  with 
him.  John  xiii.  4 — 9. 


70 


OUR  CONDUCT 


9.  Q.  Is  it  not  wrong  to  suppose  that 
worthy  communicating , in  all  cases , is  at - 
tended  with  joyful  experience  ? 

A.  It  certainly  is  ; for  though  this  is  fre- 
quently the  case,  yet,  at  other  seasons,  they 
who  partake  worthily,  are  filled  with  deep 
self-abasement,  and  godly  sorrow,  during  the 
whole  time  of  communicating. 


SECTION  X. 

OF  OUR  CONDUCT  AFTER  COMMUNICATING. 

1.  Q.  Are  not  all  who  go  to  the  Lord’s  ta- 
ble bound  to  endeavour  to  act  suitably  to 
such  a holy  profession  ? 

A.  Yes:  as  they  have  avowed  themselves 
Christ’s  disciples,  servants,  and  friends,  they 
are  bound  to  demean  themselves  as  such. 

2.  Q.  What  should  be  their  habitual  con- 
duct ? 

A.  Having  solemnly  named  the  name  of 
Christ,  “ they  should  depart  from  all  iniqui- 
ty:”— having  said  that  they  abide  in  him, 
“ they  ought  so  to  walk,  even  as  he  walk- 
ed ;” — having  declared  that  they  love  him, 
they  are  bound  to  “ keep  his  commandments 
having  professed  their  belief  in  the  doctrines 
of  the  cross,  they  ought  to  u hold  fast  their 
profession;”  to  carry  about  with  them  “ the 
dying  of  the  Lord  Jesus:”  and  to  study  in  ail 


AFTER  COMMUNICATING. 


71 


things  to  have  “ a conversation  becoming  the 
gospel.” 

3.  Q.  Should  they  not  carefully  shun  the 
company  of  the  open  enemies  of  Christ  ? 

A.  They  certainly  ought,  except  when 
compelled  to  be  in  it  by  duty  or  necessity  ; 
otherwise,  they  will  both  catch  harm  from 
them,  and  encourage  them  in  sin. — See  Psalm 
cxxxix.  21,  22;  and  1 Cor.  v.  9 — 11. 

4.  Q.  Should  they  not  cultivate  friendly 
and  Christian  intercourse  with  the  profess- 
ing and  approved  friends  of  Christ ? 

A.  Yes:  like  the  Psalmist,  they  should  not 
only  hate  the  society  of  vain  persons  ; but  be 
the  “ companions  of  all  them  that  fear  God, 
and  keep  his  precepts.”  Thus  they  will 
strengthen  each  other’s  hands,  and  encou- 
rage each  other’s  hearts  in  the  way  of  the 
Lord  ; and  may  expect  his  countenance  and 
blessing. — See  Mai.  iii.  16,  17;  and  Luke 
xxiv.  14,  15. 

5.  Q.  How  should  communicants  demean 
themselves  in  their  necessary  intercourse 
with  the  world ? 

A.  They  should  manifest  firmness  in  re- 
sisting temptation — uprightness  in  all  their 
transactions — a readiness  to  put  the  most  fa- 
vourable construction  on  men’s  words  and 
actions — a forgiving  and  pacific  spirit  to  those 
who  offend  them — compassion  for  those  in 
distress — and  a promptness  to  do  good  both 
to  the  bodies  and  souls  of  all  who  need  their 
aid. 

6.  Q.  How  should  they  conduct  them* 


72 


OUR  CONDUCT 


selves  in  respect  of  their  relative  duties  at 
home  ? 

A.  As  their  general  deportment,  in  the  fa 
mily  to  which  they  belong,  affords  a much 
stronger  proof  of  their  real  character  than 
their  conduct  in  public,  every  one,  whether 
husband  or  wife,  parent  or  child,  master  or 
servant,  ought  daily  to  study,  in  the  meek 
and  loving  spirit  of  Christianity,  faithfully  to 
perform  every  kind  office  and  incumbent  du- 
ty, and  thus  to  promote  domestic  peace  and 
happiness. 

7.  Q.  How  should  they  conduct  them- 
selves in  their  secret  retirement  ? 

A.  They  ought  habitually  to  act  under  im- 
pressions of  the  presence  and  all-seeing  eye 
of  God — to  guard  against  the  indulgence  of 
sinful  thoughts  and  imaginations  ; — and  daily 
to  employ  a portion  of  their  time  in  search- 
ing the  Scriptures — in  self-examination — in 
devout  meditation — and  in  fervent  prayer. 

8.  Q.  How  should  they  demean  themselves 
as  members  of  the  church  ? 

A.  They  ought  to  be  regular  in  attending 
her  public  ordinances — daily  to  pray  for  her 
pastors  and  members,  and  that  the  number 
of  her  spiritual  children  may  greatly  increase 
— and  to  do  all  in  their  power  to  promote  her 
peace  and  prosperity. 

9.  Q.  Were  communicants  thus  to  con- 
duct themselves , would  not  the  consequences 
be  happy  ? 

A.  Yes:  thus  they  would  glorify  our  Fa- 
ther who  is  in  heaven — support  the  honour 


AFTER  COMMUNICATING. 


73 


of  the  Redeemer’s  cause — encourage  others 
to  become  his  followers — rejoice  the  hearts 
of  his  people — promote  their  own  edification 
and  comfort — and  rapidly  acquire  a meetness 
for  the  celestial  kingdom  of  bliss. 

10.  Q.  What  are  the  consequences  when 
they  act  inconsistently  with  their  Christian 
profession  ? 

A.  They  greatly  aggravate  their  own  guilt 
— set  a pernicious  example  before  others — 
strengthen  the  prejudices  of  unbelievers 
against  Christianity — open  their  mouths  to 
blaspheme  that  holy  name  by  which  we  are 
called — grieve  the  hearts  of  God’s  children — 
and  pour  dishonour  on  Christ’s  ordinances. 

11.  Q.  How  shall  we  be  most  effectually 
preserved  from  such  a course , and  enabled 
to  walk  suitably  to  our  profession? 

A.  By  daily  seeking  protection  and  gui- 
dance from  God — by  exercising  habitual  de- 
pendence on  the  aids  of  his  Holy  Spirit — by 
giving  good  heed  to  the  instructions  of  his 
word — by  cherishing  a tender  conscience — 
by  guarding  against  the  very  appearance  of 
evil,  and  by  keeping  the  eye  of  faith  steadily 
fixed  on  Christ,  and  the  crown  of  eternal  life 


7 


EXAMPLE 


OF  SELF-DEDICATION  TO  THE  LORD. 


Before  young  persons  are  received  into  chureh*fellowship 
tney  ought  solemnly  to  devote  themselves  to  the  Lord  in  secret 
They  may  either  write  a copy  of  the  example  below,  or  some 
thing  similar;  and  after  much  prayer  for  Divine  assistance, 
subscribe  it  with  their  own  hand ; or  they  may  deliberately 
read,  or  repeat  this  form,  and  cordially  give  their  assent  to  it. 
Something  of  this  kind  ought  to  be  the  mental  exercise  of  com- 
municants, every  time  they  are  at  the  Lord’s  table 


1 Cor.  viii.  5 — They  first  gave  their  own  selves  to  the  Lord. 


Eternal  Jehovah  ! encouraged  by  this  ex- 
ample, and  by  thy  gracious  promise,  “ I will 
be  your  God,  and  ye  shall  be  my  people,”  I 
desire  now  to  devote  myself  to  thee  wholly, 
to  thee  alone,  and  to  thee  for  ever.  Thine 
I am  by  creation,  and  by  thy  providential 
care ; and  I desire  from  this  time  forth  to  be 
thine  by  redeeming  grace,  and  by  my  own 
cordial  and  unreserved  dedication.  Though 
by  nature  I am  a child  of  wrath,  and  by  my 
practice  have  too  long  and  too  obstinately 
sinned  against  heaven,  and  in  thy  sight ; yet 
now  I desire  to  return  to  thee  from  whom  I 
have  revolted,  and  to  renounce  for  ever  the 
willing  slavery  of  sin,  and  to  surrender  my- 
self to  thy  service.  I give  myself  to  thee, 
74 


SELF-DEDICATION. 


75 


0 Father,  and  beseech  thee  to  put  me  among 
thy  regenerated  and  adopted  children.  I give 
myself  to  thee,  0 Lord  Jesus,  and  entreat 
thee  to  be  my  Saviour,  Instructor,  Governor, 
and  Intercessor.  I give  myself  to  thee,  0 
Holy  Spirit,  and  implore  thee  to  be  my  Sanc- 
tifier, Quickener,  and  Comforter.  I give  my- 
self to  thee,  thou  one  Jehovah,  to  be  thine  in 
soil,  and  in  body,  in  time  and  through  eter- 
nity, and  to  employ  all  that  I am,  and  all  that 

1 possess,  in  obeying  thy  will  and  in  promo- 
ting thy  glory.  I give  myself  to  thee,  re- 
solved to  take  thy  word  as  my  daily  guide — 
thy  people  as  my  companions,  and  thy  ordi- 
nances as  the  means  of  my  spiritual  refresh- 
ment, and  progressive  edification.  And  sen- 
sible of  the  deceitfulness  of  my  heart,  and  of 
my  own  weakness,  I desire  to  do  all  this  in 
the  strength  of  thy  promised  grace.  0 make 
thy  grace  sufficient  for  me,  and  accept,  through 
Christ,  of  this  dedication.  Help  me  daily  to 
keep  in  mind  that  I have  thus  devoted  myself 
to  thee,  a living  sacrifice ; and  that  I am 
bound  to  glorify  thee  with  my  body  and  spi- 
rit which  are  thine.  May  the  consideration 
of  this  be  my  guard  in  the  hour  of  tempta 
tion,  and  my  joy  in  affliction  and  in  death. 
Now,  Lord,  I call  heaven  and  earth  tu  record 
that  I am  willingly  thine.  Lord,  save  thou 
me ! 


MEDITATIONS 


FOR 

THE  LORD’S  TABLE. 

MEDITATION  I. 

Eph.  i.  7. — In  whom  we  have  redemption  through  his  blood. 


Yes,  Divine  Redeemer,  it  is  to  thee  I owe 
my  life,  my  liberty  and  my  all.  In  common 
with  the  rest  of  mankind,  by  nature  and  by 
practice,  I was  a child  of  wrath — the  captive 
slave  of  sin  and  Satan — bound  over  by  the 
sentence  of  Heaven’s  violated  law  to  ever- 
lasting woe.  But  thou,  0 wonderful  conde- 
scension and  grace  ! though  absolutely  inde- 
pendent of  all  creatures,  didst  look  with  ten- 
der pity  on  our  miserable  and  helpless  condi- 
tion. Thou  didst  stretch  forth  thy  hand  for 
our  rescue,  and  not  draw  it  back,  till  the  ar- 
duous task  was  accomplished.  Though  the 
price  demanded  by  justice  was  great  indeed — 
the  shedding  of  thine  own  precious  blood  ; 
yet  thou  didst  cheerfully  lay  it  down.  Thou 
gavest  thyself  to  poverty,  suffering,  and  death 
the  ignominious,  painful,  and  accursed  death, 
of  crucifixion,  that  we  might  be  redeemed 
from  the  curse  of  the  law,  and  obtain  the 
76 


THE  LORD’S  TABLE. 


77 


adoption  of  sons  of  God.  “ We  are  redeemed, 
not  with  corruptible  things,  such  as  silver  and 
gold,  but  with  the  precious  blood  of  Christ, 
as  of  a lamb  without  blemish  and  without 
spot.”  Surely  it  becomes  me,  a ransomed 
captive — a captive  bought  at  such  a costly 
price,  most  willingly  to  testify  my  obligations 
to  thee,  0 Jesus,  my  ransomer,  by  my  grateful 
remembrance  of  thy  death,  the  source  of  my 
life  and  happiness  for  eternity.  But  for  thy 
interposition,  I should  have  remained  the 
slave  of  sin,  and  been  consigned  to  the  prison 
of  hell.  “ What  shall  I render  to  the  Lord 
for  all  his  benefits  ? — I will  take  the  cup  of 
salvation  and  call  on  the  name  of  the  Lord 
I will  pay  my  vows  unto  the  Lord  now  ir» 
the  presence  of  all  his  people.”  With  grati 
tude  and  thanksgiving  I now  join  in  the  song 
of  the  prophet — “ Sing,  0 ye  heavens,  for  the 
Lord  hath  done  it ; shout,  ye  lower  parts  of 
the  earth  : break  forth  into  singing,  ye  moun- 
tains, O forest,  and  every  tree  therein  ; for 
the  Lord  hath  redeemed  Jacob,  and  glorified 
himself  in  Israel.” 

MEDITATION  II. 

Luke  xxii.  19 — This  do  in  remembrance  of  me. 

To  forget  thee  at  any  time,  my  gracious 
Saviour,  is  ingratitude  of  the  basest  kind. 
And  yet,  the  business,  the  cares,  or  the  plea 
sures  of  this  world,  have  too  frequently  en- 
grossed my  thoughts,  and  involved  me  in 
this  black  offence.  To  prevent  this,  in  kind- 
ness :o  my  soul,  thou  hast  appointed  this 

7 * 


78 


MEDITATIONS  FOR 


ordinance,  and  required  me  often  to  join 
with  thy  people  in  its  observance.  Most 
willingly  do  I obey  thy  supreme  command, 
and  publicly  testify  that  I now  thankfully 
remember  my  unspeakably  great  obligations 
to  thee.  0 let  my  heart,  therefore,  in  this 
service  be  stayed  upon  thee ! Let  nothing 
vain  or  worldly  occupy  my  thoughts  at  thy 
table  ! Draw  forth  all  my  desires  to  thyself, 
and  to  the  remembrance  of  thy  name  ! — To 
assist  me  in  this  duty,  thou  hast  set  before 
me  sensible  memorials  of  thy  death.  In  them 
I behold  thy  amazing  condescension,  in  as- 
suming a body  and  soul  into  union  with  thy 
Divine  nature,  that  thou  mightest.  be  fitted 
to  obey  and  suffer  in  the  room  of  sinful  men. 
In  the  breaking  of  the  bread,  and  the  pouring 
out  of  the  wine  into  the  cup,  I am  reminded 
of  the  sufferings  of  thy  body,  and  the  ineffa- 
ble anguish  of  thy  spirit,  when  thou  didst 
make  thyself  a sacrifice  for  my  redemption. 
The  lacerating  scourge — the  thorny  crown — 
the  bloody  sweat — the  wounds  in  thy  hands, 
and  feet,  and  side — and  the  bruising  of  thy 
soul  under  the  Almighty  arm  of  Divine  Jus- 
tice, are  all  here  exhibited  to  my  remem- 
brance. And  in  partaking  of  these  memo- 
rials, 0 help  me,  not  only  to  meditate  on 
what  thou  hast  done  and  endured,  but  to  do 
it  in  the  exercise  of  faith  and  love.  Help  me 
to  embrace  thee  afresh  as  my  Saviour,  and 
iny  All.  When  I contemplate  thee  “ wound- 
ed for  my  transgressions,  and  bruised  for  my 
iniquities, may  every  unbelieving  doubt 
be  chased  away,  and  may  I be  enabled  to 


THE  LORD’S  TABLE. 


79 


say,  “My  Lord  and  my  God!”  And  in 
testimony  of  my  unfeigned  attachment  to 
thee,  I now  unreservedly  surrender  all  that  I 
am,  and  all  I possess,  to  be  employed  in  thy 
service,  and  for  thy  glory.  “ 0 Lord,  truly 
I am  thy  servant ; I am  thy  servant,  and  the 
son  of  thine  handmaid : thou  hast  loosed  my 
bonds.  I will  offer  to  thee  the  sacrifice  of 
thanksgiving,  and  will  call  on  the  name  of 
the  Lord.”  May  the  remembrance  of  what 
thou  hast  done  for  me,  and  of  what  I am 
bound  to  do  for  thee,  be  indelibly  written  on 
my  heart.  And  henceforth  may  “ the  life 
which  I live  in  the  flesh,  be  a life  of  faith  on 
the  Son  of  God,  who  loved  me,  and  gave 
himself  for  me.” 

MEDITATION  III. 

Gal.  ii.  29. — Who  loved  me , and  gave  himself  for  me. 

This  is  love  which  surpasses  all  prece- 
dent or  possibility  of  created  comprehension. 
What  am  I,  or  what  is  my  first  father’s 
house,  that  thy  heart,  0 gracious  Saviour, 
should  thus  have  been  set  upon  us?  Though 
we  had  remained  as  faithful  and  zealous  in 
thy  service  as  the  angels  who  have  never 
sinned,  it  would  have  been  great  condescen- 
sion in  thee  to  have  conferred  on  us  any 
marked  expression  of  thy  love.  But  to  have 
loved  us  who  were  enemies  to  thee  in  our 
minds,  and  by  wicked  works,  and  to  have 
loved  us  to  such  a matchless  degree,  calls  for 
cur  highest  admiration,  our  warmest  grati- 
tude, and  loftiest  strains  of  praise.  “ Greater 


80 


MEDITATIONS  FOR 


love  hath  no  man  than  this,  that  a man  lay 
down  his  life  for  his  friends/’  “ Scarcely  for 
a righteous  man  will  one  die ; yet  peradven- 
ture  for  a good  man  some  would  even  dare 
to  die.  But  God  commendeth  his  love  to- 
wards us,  in  that  while  we  were  yet  sinners, 
Christ  died  for  us.”  The  proof  which  thou 
hast  given  of  thy  love  to  us  is  wonderful  in- 
deed. Thou  gavest  for  our  ransom,  not  any 
of  the  creatures  which  thou  hadst  formed,  for 
the  whole  of  these  would  have  proved  un- 
availing— but  thine  own  self!  When  no 
other  sacrifice  could  atone  for  our  guilt,  and 
open  up  the  way  to  the  favour  of  God,  and 
the  attainment  of  heavenly  bliss,  freely  didst 
thou  give  thy  immaculate  human  nature,  to 
suffer,  and  bleed,  and  die.  “ Worthy  is  the 
Lamb  that  was  slain,  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  honour, 
and  glory,  and  blessing.”  “ Unto  him  that 
loved  us,  and  washed  us  from  our  sins  in  his 
own  blood,  and  hath  made  us  kings  and 
priests  unto  God  and  his  Father,  to  him  be 
glory,  and  dominion  for  ever.”  While  I sit 
at  thy  table  to  commemorate  thy  marvellous 
love — -thy  unmerited,  unsolicited,  immeasur- 
ably great,  and  unchangeable  love,  0 help 
me  by  thy  Spirit  to  breathe  forth  my  most 
ardent  love  to  thee  in  return.  Cold  I feel  it, 
compared  with  what  it  should  be,  and  what 
thou  knowest  I desire  it  to  be,  and  what  I 
hope  and  believe  at  length  it  shall  be.  “ Whom 
have  I in  heaven  but  thee,  and  there  is  none 
upon  earth  whom  I desire  beside  thee.”  « 0 
God,  thou  art  my  God  ; early  will  I seek 


THE  LORD’S  TABLE. 


81 


thee : my  soul  thirsteth  for  thee,  my  flesh 
longeth  for  thee  in  a dry  and  thirsty  land 
where  no  water  is  ; to  see  thy  power  and  thy 
glory,  so  as  I have  seen  thee  in  the  sanctu- 
ary.” 

MEDITATION  IV. 

Psalm  xliii.  4. — Then  will  I go  unto  the  altar  of  God , unto  God 
my  exceeding  joy. 

Unworthy  I am,  0 Lord,  to  appear  among 
thy  people  at  thy  table ; and  unable  to  serve 
thee  in  this  duty  with  acceptance.  But  to 
thee  I look  for  the  preparation  of  the  heart, 
and  the  assistance  which  I need.  “ O send 
out  thy  light  and  thy  truth” — the  illuminating 
influence  of  thy  Spirit,  and  the  direction  and 
comfort  of  thy  word  and  promise — “ let  them 
lead  me,  let  them  bring  me  unto  thy  holy  hill, 
and  to  thy  tabernacles.”  Deal  thus  graciously  # 
with  me,  that  I may  now  be  enabled  thank- 
fully to  commemorate  that  infinitely  precious 
sacrifice,  which  has  for  ever  put  an  end  to 
sin-offering;  and  that  in  holy  fellowship  with 
thee,  my  God,  I may  find  thee  my  chief,  my 
exceeding  joy.  Good  cause  have  I thus  to 
rejoice  in  thee,  when  I contemplate  thee  as 
my  covenant  God  and  Father  in  Christ — a 
God  whose  every  perfection  is  engaged  for 
my  salvation — a Father  all-sufficient  to  pro- 
vide for  my  wants.  When  I think  of  what 
thou  hast  done  for  me,  in  sending  thine  own 
Son  to  be  my  Ransomer — of  what  I humbly 
trust,  thou  hast  wrought  in  me,  by  the  reno- 
vating and  sanctifying  operations  of  thy  Spi- 
rit— of  what  thou  hast  bestowed  on  me,  in 


82 


MEDITATIONS  FOR 


the  pardon  of  my  sins,  my  adoption  into  thy 
family,  and  the  numerous  and  precious  privi- 
leges which  I enjoy — and  of  what  thou  hast 
promised  to  do  for  me  beyond  death  and  the 
grave — 0 how  ought  my  heart  to  glow  with 
love,  and  thy  high  praises  to  flow  from  my 
lips  ! “ Bless  the  Lord,  0 my  soul ; and  all 

that  is  within  me,  bless  his  holy  name. 
Bless  the  Lord,  0 my  soul,  and  forget  not 
all  his  benefits : who  forgiveth  all  thine  ini- 
quities ; who  healeth  all  thy  diseases ; who 
redeemeth  thy  life  from  destruction ; who 
crowneth  thee  with  loving  kindness  and  ten- 
der mercies.”  “ I will  greatly  rejoice  in  the 
Lord,  my  soul  shall  be  joyful  in  my  God  ; 
for  he  hath  clothed  me  with  the  garments 
of  salvation,  he  hath  covered  me  with  the 
robe  of  righteousness.”  While  I meditate 
at  thy  table  on  the  grounds  which  thou  hast 
given  me  for  thanksgiving  and  joy,  0 let  my 
soul  be  refreshed  and  nourished  with  the 
blessings  of  thy  grace.  May  I here  sit  under 
thy  shadow  with  delight,  and  experience  these 
fruits  of  thy  redeeming  love,  sweet  to  my 
taste.  “ Then  shall  my  soul  be  satisfied  as 
with  marrow  and  fatness ; and  my  mouth 
shall  praise  thee  with  joyful  lips.” 

MEDITATION  V. 

John  i.  29^-Behold  the  Lamb  of  God  which  taketh  away  the 
sins  of  the  world. 

Now  that  I have  come  to  thy  table,  0 glo- 
rious Redeemer,  help  me  aright  to  contem- 
plate thee  as  the  great,  the  only  propitiation 
for  sin  ! Thou  art  t re  Lamb  slain  from  the 


THE  LORD’S  TABLE. 


83 


foundation  of  the  world — slain  ir.  all  the  typi- 
cal sacrifices  offered  from  the  beginning — the 
great  Paschal  Lamb  sacrificed  for  us.  Thou 
art  the  Lamb  of  God — a Lamb  chosen,  pro- 
vided, approved,  and  accepted  by  the  Lord — 
a Lamb  infinitely  superior  in  value  to  the 
calculations  of  men  and  angels.  Thy  sacri- 
fice taketh  away  the  sin  of  the  world — opens 
a way  by  which  the  chief  of  sinners  may  ob- 
tain pardon  and  sanctification ; and  when 
applied  by  thy  Spirit,  and  relied  on  by  faith, 
it  actually  removes  its  guilt  and  defilement. 
— This  wonderful  and  inestimably  precious 
sacrifice  of  thine,  I am  now  to  commemorate, 
by  participating  of  the  memorials  of  thy  body 
broken,  and  thy  blood  shed  ; and  0 that  I 
may  be  enabled  to  do  it  in  a way  glorifying 
to  thee,  and  profitable  to  myself!  May  I 
behold  thee,  thou  Lamb  of  God,  with  earnest 
attention,  free  from  all  wandering  imagina- 
tions, and  with  such  steadiness  that  I may  be 
able  to  say  with  the  Psalmist,  s‘  My  heart  is 
fixed,  0 God,  my  heart  is  fixed.”  May  I 
behold  thee  with  devout  wonder  and  admira- 
tion, when  I contrast  thy  original  dignity, 
glory,  and  bliss,  with  the  humiliation,  igno- 
miny, and  woe,  to  which  thou  didst  willingly 
submit  for  the  salvation  of  thine  enemies. 
May  I behold  thee  with  faith,  as  the  only 
atonement  for  sin  ; and  rest  upon  thee  for  de- 
liverance from  its  guilt,  defilement,  and  do- 
minion. May  I behold  thee  with  meltings 
of  godly  sorrow,  when  I consider  the  part 
which  my  sins  had  in  subjecting  thee  to  such 
sufferings  of  body,  and  anguish  of  sou  May 


84 


QUESTIC  NS  FOR 


[ behold  thee  with  gratitude  and  love,  for  thy 
unparalleled  condescension  and  grace,  in  sur- 
rendering thy  life  a ransom  for  mine.  May 
I behold  thee  with  holy  joy  and  thanksgiving, 
when  I think  of  the  blessed  fruits  of  thy  death; 
and  from  my  heart  join  in  Mary’s  song,  “ my 
soul  doth  magnify  the  Lord,  and  my  spirit 
doth  rejoice  in  God  my  Saviour.”  And,  while 
I thus  behold  thee,  do  thou  look  upon  me  in 
love,  and  manifest  thyself  to  my  soul  in  a way 
which  thou  dost  not  to  the  world.  Fill  my 
heart  with  animating  hopes  of  beholding  thee 
for  ever  in  glory,  and  of  joining  in  the  celes- 
tial hymn,  “ Worthy  is  the  Lamb  that  was 
slain,  to  receive  power,  and  riches,  and  wis- 
dom, and  strength,  and  honour,  and  glory, 
and  blessing.” 


QUESTIONS  FOR  SELF-EXAMINATION, 

BRAWN  FROM  SUITABLE  TEXTS  OF  SCRIPTURE. 


The  questions  here  propounded,  for  obvious  reasons  have  no 
answers  affixed.  Those  who  wish  to  examine  themselves  by 
them  after  carefully  attending  to  the  directions  given  in  Sec- 
tion VII.,  ought  to  read  them  over  deliberately,  and  to  ask 
themselves,  as  in  the  sight  of  God,  what  answer  they  can  give 
to  each,  before  they  proceed  to  that  which  follows. 

2 Cor.  v.  17 — If  any  man  be  in  Christ , he  is  a new  creature. 


Have  I good  reason  to  conclude  that  I have 
experienced  this  great  renovating  change? 
Though  I know  neither  the  time  when  it 
happened,  nor  the  particu  ar  means  which  the 


SELF-EXAMINATION. 


85 


Spirit  of  God  employed  for  its  accomplish- 
ment, yet  do  I now  live  as  one  born  from 
above  ? Is  it  my  daily  study  to  be  “ denied 
to  all  ungodliness  and  worldly  lusts,  and  to 
live  soberly,  righteously,  and  godly  ?”  Do  I 
in  all  things  endeavour  to  have  a conscience 
void  of  offence  both  to  God  and  to  my  fel- 
low men  ? Instead  of  studying  conformity  to 
the  world,  and  regulating  my  conduct  by  its 
maxims  and  customs,  in  all  things  is  it  my 
first  inquiry,  Lord,  what  wilt  thou  have  me 
to  do  ? Instead  of  a proud  and  haughty  spirit 
and  demeanour,  do  I endeavour  to  copy  the 
meekness  and  gentleness  of  Christ  ? Are  my 
affections  and  desires,  instead  of  being  earthly 
and  sensual,  often  spiritual  and  heavenly  ? 
Is  Jesus  the  object  of  my  supreme  esteem  ? 
And  do  I love  his  word,  his  ordinances,  his 
day,  and  his  people  ? 


Gal.  v.  24. — They  that  are  Christ's  have  crucified  the  flesh,  witn 
the  affections  and  lusts. 

Has  it  been  my  earnest  prayer,  and  ha- 
bitual endeavour,  for  some  time  past,  in  de- 
dendence  on  the  aids  of  the  Spirit  of  God,  to 
overcome,  and  to  slay  the  evil  propensities 
of  my  corrupt  nature  ? Painful  and  lingering 
though  the  completion  of  the  task  be,  have  I 
heartily  engaged  in  it,  and  is  it  my  daily 
employment  ? Instead  of  “ making  provision 
for  the  flesh,  to  fulfil  the  lusts  thereof/5  have 
I put  away  every  forbidden  pleasure,  though 
once  dear  to  me  as  a right  hand  or  a right 
eye  ? Have  I,  in  some  measure,  succeeded 

8 


*86 


QUESTIONS  FOR 


in  subduing  those  passions,  affections,  desires 
and  sensual  appetites,  which  pollute  the  soul, 
and  are  offensive  to  God  ? Is  it  my  grief  and 
burden  when  any  of  them  obtain  a partial  vic- 
tory over  me  ? and  am  I thereby  excited  to 
greater  watchfulness  and  activity  in  prosecu- 
ting my  warfare  against  them  ? 


Gal.  iv.  6. — Because  ye  are  sons,  God  hath  sent  forth  the  Spirit 
of  his  Son  into  your  hearts , crying,  Abba,  Father. 

Can  I,  in  some  measure,  lay  claim  to  this 
distinguishing  privilege,  and  characteristic 
exercise  of  God’s  children  ? As  an  evidence 
that  I am  a child  of  God,  and  have  received 
the  Spirit  of  Christ,  am  I given  to  prayer  ? 
Do  I daily  enter  into  my  closet,  and  shut  my 
door,  and  pray  to  my  Father  who  seeth  in 
secret?  Amid  all  my  cares  and  employments, 
my  sorrows  and  joys,  do  I in  every  thing,  by 
prayer  and  supplication,  with  thanksgiving, 
make  my  requests  known  to  the  Lord  ? Do 
I so  cultivate  a devotional  temper  of  mind, 
that  amid  the  busy  pursuits  of  life,  I fre- 
quently lift  my  thoughts  and  desires  to  God, 
for  his  protection,  guidance,  and  blessing, 
both  to  myself  and  to  others?  Do  I feel 
some  degree  of  liveliness  in  prayer  ; and,  at 
least  sometimes,  with  holy  fervour,  cry  to 
God,  and  wrestle  for  the  blessing  ? When  it 
is  otherwise  with  me,  and  my  prayers  are 
cold,  formal,  and  unaffecting,  am  I dissatis- 
fied with  myself,  and  solicitous  for  the  quick- 
ening assistance  of  the  Holy  Spirit  ? Do  I 
experience  a filial  affection  and  confidence 


SELF-EXAMINATION. 


87 


in  God  as  my  Father  in  Christ,  and  often  cry 
to  him,  Abba,  Father  ? Are  all  my  prayers 
presented  in  the  name  of  Christ,  and  with  de- 
pendence on  his  blood  and  intercession,  foi 
an  answer  of  peace  ? 


Matt.  vi.  15. — If  ye  forgive  not  men  their  trespasses , neither 
will  your  Father  forgive  your  trespasses . 

Is  my  practice,  like  that  of  the  world  at 
large,  the  very  reverse  of  this  duty  ? Am  I 
of  an  unforgiving  and  resentful  spirit  to- 
wards those  who  offend  or  injure  me  ? Do  I 
cherish  in  my  breast  a desire  to  obtain  an 
opportunity  of  revenge  ? Am  I glad  when  I 
hear  that  any  Qalamity  has  befallen  such  per- 
sons ? Or,  on  the  contrary,  do  I in  this  resem- 
ble the  genuine  children  of  God  ? When  I 
consider  how  much  I have  been  indebted  to 
Divine  forgiveness  myself,  do  I study,  in  obe- 
dience to  the  command  of  Christ,  to  banish 
every  revengeful  thought  ? When  I feel  a 
vindictive  spirit  rising  up  within  me,  do  I 
endeavour  to  suppress  it ; and  do  I cry  to 
God  to  banish  it  from  me  ? Do  I,  from  my 
heart,  forgive  my  enemies,  and  endeavour  to 
render  them  good  for  their  evil  ? Do  I pray 
for  their  forgiveness  of  God,  and  sincerely 
desire  their  salvation? 


Rom.  viii.  9. — If  any  man  have  not  the  Spirit  of  Christ , he  is 
none  of  his. 

Am  I a partaker  of  the  saving  operations 
of  the  Holy  Ghost,  the  Spirit  of  Christ  ? Does 
he  work  in  me  as  a spirit  of  sanctification , 


88  QUESTIONS  FOR 

mortifying  sin,  and  enabling  me  to  abound 
in  every  good  word  and  work,  so  that  I 
“ walk  not  after  the  flesh,  but  after  the  Spirit  ?” 
Does  he  operate  in  me  as  a spirit  oi  prayer, 
leading  me  daily  to  the  throne  of  grace,  and 
exciting  me,  with  holy  fervour,  to  “ cry  Abba, 
Father  }"  Does  he  operate  in  me  as  a spirit 
of  heavenly -mindedness,  frequently  directing 
my  thoughts,  and  desires,  and  affections  to 
those  things  which  are  above,  where  Christ 
sitteth  on  the  right  hand  of  God?  Has  he 
been  set  upon  me  as  a seal,  impressing  a re- 
semblance to  his  own  likeness  in  holiness, 
and  thus  making  me,  in  a way  distinguisha- 
ble from  the  world  lying  in  wickedness,  as 
the  peculiar  property  of  Christ?  Under  all 
my  trials  and  afflictions  do  I look  up  to  him 
as  my  Comforter,  and  derive  my  chief  sup- 
port and  joy  from  his  word  and  promises  ? 
Does  he  hear  witness  with  my  spirit,  enabling 
me,  by  means  of  his  word,  to  discern  the 
marks  of  his  own  work  in  my  soul,  and  to 
Know  that  I am  a child  of  God  ? 

Rom.  viii.  6. — To  be  carnally  minded  is  death ; but  to  be  spiritu • 
ally  minded  is  life  and  peace. 

Am  I among  the  number  who  are  spiritu- 
ally dead,  and  who  have  a sure  proof  of  it, 
m habitual  carnal  mindedness  ? Are  my 
thoughts  and  desires  chiefly  set  on  those 
things  which  pertain  to  the  body — what  I 
shall  eat,  and  what  I shall  drink,  and  where- 
withal I shall  be  clothed  ? And  is  it  from  the 
present  enjoyment,  or  from  the  hope  of  earth- 
ly and  sensual  gratifications,  that  I derive  my 


SELF-EXAMINATION. 


89 


chief  happiness  ? Or,  on  the  contrary,  have 
I cause  to  believe  that  I am  made  spiritually 
alive,  because  I am  spiritually  minded?  Is 
my  mind  deeply  and  abidingly  impressed 
with  the  reality  and  vast  importance  of  spi- 
ritual things,  as  they  are  revealed  in  the  sa- 
cred volume  ? Are  my  heart  and  affections 
frequently  set  on  the  attainment  of  spiritual 
and  heavenly  blessings  ? Have  I cause  to 
believe  that  my  treasure  is  in  heaven,  because 
my  desires  and  meditations  are  often  there 
also  ? Do  I derive  from  these  meditations 
one  of  my  highest  delights  ? And,  as  from 
the  abundance  of  the  heart  the  mouth  speak- 
eth,  do  I take  pleasure  in  conversing  about 
those  things  which  are  above,  where  Christ 
sitteth  on  the  right  hand  of  God  ? 

1 Peter  ii.  7. — Unto  you  who  believe  he  is  precious. 

Can  I say  without  my  heart  accusing  me, 
that  Christ  is  indeed  precious  to  my  soul  ? 
Do  1 esteem  him  for  what  he  is  in  himself, 
and  for  what  he  has  done  and  suffered  in  be- 
half of  sinners  ? Is  he  precious  to  me  in  all, 
his  characters,  offices,  and  relations  ? Do  I 
love  him  as  a Teacher  and  Governor,  as  well 
as  a Saviour  from  the  wrath  to  come  ? and 
do  I daily  look  up  to  him  for  instruction  by 
his  word  and  Spirit,  and  endeavour  to  yield 
obedience  to  his  laws?  Do  I account  him 
the  pearl  of  great  price,  and  love  him  more 
than  any  earthly  enjoyment  ? Do  I love  to 
read  of  him — love  to  hear  of  him — love  to. 
speak  of  him — love  to  think  of  him — love  to 

8 * 


90 


SELF-EXAMINATION. 


pray  to  him — and  love  to  enjoy  communion 
with  him  ? Is  it  my  grief  that  I cannot  love 
him  more  ? And  is  it  my  earnest  desire  that 
all  should  love  him  ? 


Matt.  v.  3. — Blessed  are  the  poor  in  spirit ; for  theirs  is  the 
kingdom  of  heaven. 

Is  the  native  pride  of  my  heart,  both  with 
respect  to  God  and  man,  in  some  measure 
subdued?  Instead  of  thinking  of  myself,  and 
of  my  religious  attainments  and  services,  more 
highly  than  I ought,  do  I entertain  lowly  and 
self-abasing  views  of  all  I am,  and  all  I have 
done  ? Am  I habitually  sensible  that  were 
God  to  enter  into  judgment  with  me  even  for 
my  best  services,  I could  not  stand  ; and  that 
my  own  righteousness  is  as  filthy  rags  ? 
When  I look  back  upon  my  past  life,  and 
especially  when  I look  inward  to  my  own 
heart,  do  I account  myself  the  least  of  saints, 
and  the  chief  of  sinners  ? Do  I see  that  in 
myself  I am  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked  ? and  that  if  there 
be  any  thing  good  in  me,  or  done  by  me,  the 
glory  is  due,  not  to  me,  but  to  the  grace  of 
God  ? 


THE  END. 


. 


I 


L 


f 


. / 

' - * 4- 

. ..  • 


h 

. 

> • 


■>.  V 


.. 


- 


> WijJLj 


r 


' 


; ..  ' 'U  :l  : 


\ v; 


V 


